A letter of many ministers in old England requesting the judgement of their reverend brethren in New England concerning nine positions written Anno Dom. 1637 : together with their answer thereunto returned, anno 1639 : and the reply made unto the said answer and sent over unto them, anno 1640 / by Simeon Ash, and William Rathband.
Ashe, Simeon, d. 1662.
1643
Approx. 316 KB of XML-encoded text transcribed from 50 1-bit group-IV TIFF page images.
Text Creation Partnership,
Ann Arbor, MI ; Oxford (UK) :
2008-09 (EEBO-TCP Phase 1).
A70435
Wing L1573A
ESTC R11945
12094848
ocm 12094848
53955
This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of
Creative Commons 0 1.0 Universal
. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.
Early English books online.
(EEBO-TCP ; phase 1, no. A70435)
Transcribed from: (Early English Books Online ; image set 53955)
Images scanned from microfilm: (Early English books, 1641-1700 ; 238:E59, no 20 or 111:6)
A letter of many ministers in old England requesting the judgement of their reverend brethren in New England concerning nine positions written Anno Dom. 1637 : together with their answer thereunto returned, anno 1639 : and the reply made unto the said answer and sent over unto them, anno 1640 / by Simeon Ash, and William Rathband.
Ashe, Simeon, d. 1662.
Rathband, William, d. 1695.
[12], 90 [i.e. 86] p.
Printed for Thomas Vnderhill ...,
London :
1643.
Errata: p. [2].
Reproduction of original in Thomason Collection, British Library and Harvard University Libraries.
Marginal notes.
Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.
Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors.
EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.
EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).
The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.
Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.
Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.
Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.
The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.
Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).
Keying and markup guidelines are available at the
Text Creation Partnership web site
.
eng
Church polity -- Early works to 1800.
Congregational churches -- Doctrines.
New England -- Church history -- 17th century.
Great Britain -- Church history -- 17th century.
2006-02 TCP
Assigned for keying and markup
2006-03 Apex CoVantage
Keyed and coded from ProQuest page images
2007-04 Ali Jakobson
Sampled and proofread
2007-04 Ali Jakobson
Text and markup reviewed and edited
2008-02 pfs
Batch review (QC) and XML conversion
A
LETTER
OF
MANY
MINISTERS
IN
OLD
ENGLAND
,
Requesting
The
judgement
of
their
Reverend
Brethren
in
New
England
concerning
Nine
Positions
.
Written
Anno
Dom.
1637.
Together
with
their
Answer
thereunto
returned
,
Anno
1639.
And
the
Reply
made
unto
the
said
Answer
,
and
sent
over
unto
them
,
Anno
1640.
Now
published
(
by
occasion
mentioned
in
the
Epistle
to
the
Reader
,
following
in
the
next
page
,
)
upon
the
desire
of
many
godly
and
faithfull
Ministers
in
and
about
the
City
of
London
,
who
love
and
seeke
the
truth
.
By
Simeon
Ash
,
and
William
Rathband
.
1
Thes
.
5.
21.
Prove
all
things
;
Hold
fast
that
which
is
good
.
LONDON
,
Printed
for
Thomas
Vnderhill
,
at
the
signe
of
the
Bible
in
great
Woodstreet
.
1643.
I
Have
diligently
perused
this
Reply
to
the
Answer
,
of
the
Ministers
of
New-England
,
to
the
nine
Positions
which
I
have
approved
,
and
judge
very
necessarie
,
and
seasonable
to
bee
Printed
,
and
published
,
Iuly
the
fifth
,
1643.
Iames
Cranford
Rector
of
Christophers
London
.
Errata
.
PAge
22.
Marg.
read
Romae
.
p.
33
line
27
r.
society
.
p
37.
l.
21.
r.
Of
all
true
Churches
.
p
37.
l.
3●
.
r.
parium
.
p.
47.
l.
41
r.
saith
.
p
48.
l.
30.
r.
quin.
p.
50.
l.
31
r.
Ordinance
.
The
faults
escaped
in
the
quotation
p.
5●
.
in
some
Copies
,
the
reader
is
desired
to
correct
by
Beza
de
Presb.
p
57
l.
7.
r.
is
the
same
.
p
61
l
25.
r.
Objection
.
p.
61.
l.
28.
r.
were
dispensed
.
p
64
l
●4
r.
which
without
.
p.
67.
l.
14.
r
parium
.
p.
67
l.
29
▪
r.
therefore
to
them
,
p.
6●
.
l.
28.
r.
with
Christ
.
To
the
Reader
.
Good
Reader
,
VPon
the
receipt
of
the
Answer
returned
unto
the
Nine
Positions
,
Master
Ball
moved
by
the
request
of
Brethren
,
drew
up
this
reply
,
which
upon
perusall
and
joynt
approbation
,
was
directed
unto
the
reverend
Elders
of
the
severall
Churches
in
New
England
.
The
Reply
sent
miscarrying
in
the
hand
,
to
which
it
was
committed
,
though
both
Letters
and
printed
Bookes
trusted
in
the
same
hand
were
delivered
:
Hereupon
another
Copie
was
from
New
England
desired
,
and
accordingly
prepared
in
the
yeare
following
.
In
the
meane
time
,
the
Answer
being
tendered
to
the
Presse
,
it
was
judged
more
meete
to
keepe
the
Reply
in
readinesse
to
attend
the
publishing
of
the
Answer
,
then
to
part
with
it
in
the
other
way
.
This
intelligence
was
the
last
yeare
conveyed
into
New
England
,
since
which
time
,
there
hath
been
an
expectation
to
see
that
in
Print
,
which
now
is
sent
abroad
to
open
view
.
By
this
Relation
it
is
manifest
who
are
voluntiers
,
and
who
are
pressed
to
come
forth
as
defendants
in
these
Controversies
.
These
differences
betwixt
the
loving
Brethren
of
old
England
and
New
,
had
not
been
made
thus
notorious
,
if
some
who
cry
up
the
Church
way
in
New
England
,
as
the
only
way
of
God
,
had
not
been
forward
,
to
blow
them
abroad
in
the
world
.
But
surely
the
providence
of
God
is
remarkeable
in
bringing
these
questions
into
debate
at
this
time
.
When
the
Ministers
of
the
Gospell
from
all
the
Counties
in
the
Kingdome
are
called
together
by
both
houses
of
Parliament
,
to
consult
about
the
healing
of
our
breaches
,
which
are
very
many
and
dangerous
:
The
Copie
of
this
Reply
being
committed
to
our
custodie
we
are
necessitated
to
appeare
in
the
publication
of
it
:
yet
we
shall
preface
nothing
concerning
the
Treatise
it selfe
,
because
our
known
respects
to
the
reverend
and
judicious
Author
will
tender
us
partiall
,
and
our
testimony
can
adde
no
credit
to
his
works
which
withall
indifferent
Readers
will
plead
sufficiently
for
their
own
acceptance
.
If
this
discourse
shall
adde
any
discovery
of
light
unto
them
,
who
desire
a
sound
judgement
in
the
controversies
here
agitated
,
our
end
is
obtained
,
and
our
prayers
answered
,
who
are
.
Thy
Servants
in
and
for
the
truth
,
Simeon
Ash
,
William
Rathband
.
The
Letter
of
those
Ministers
in
England
,
who
requested
to
know
the
judgement
of
their
Brethren
in
New
England
,
in
Nine
positions
,
wherein
the
reasons
of
this
their
request
,
are
truly
reported
.
(
Reverend
and
beloved
Brethren
)
WHiles
we
lived
together
in
the
same
Kingdome
,
we
professed
the
same
faith
,
joyned
in
the
same
Ordinances
,
laboured
in
the
worke
of
God
to
gaine
soules
unto
his
kingdome
,
and
maintained
the
puritie
of
worship
against
corruptions
,
both
on
the
right
hand
and
on
the
left
.
But
since
your
departure
into
New
England
,
we
heare
(
and
partly
beleeve
it
)
that
divers
have
embraced
certaine
vain
opinions
,
such
as
you
disliked
formerly
,
and
we
judge
to
be
groundlesse
and
unwarrantable
.
As
that
a
stinted
forme
of
prayer
,
and
set
Liturgie
is
unlawfull
;
That
it
is
not
lawfull
to
joyne
in
prayer
,
or
to
receive
the
Sacrament
,
where
a
stinted
Liturgie
is
used
.
3.
That
the
children
of
godly
and
approved
Christians
,
are
not
to
be
Raptized
,
untill
their
parents
bee
set
members
of
some
perticular
congregation
.
4.
that
the
Parents
themselves
,
though
of
approved
piety
are
not
to
be
received
to
the
Lords
Supper
,
untill
they
bee
admitted
as
set
members
.
5.
That
the
power
of
Excommunication
,
&c.
is
so
in
the
body
of
the
Church
,
that
what
the
major
part
shall
allow
,
that
must
be
done
,
though
the
Pastors
and
Governors
,
and
part
of
the
assembly
be
of
another
minde
,
and
peradventure
,
upon
more
substantiall
reasons
.
6.
That
none
are
to
be
admitted
as
set
members
,
but
they
must
promise
,
not
to
depart
,
or
remove
unlesse
the
Congregation
will
give
leave
.
7.
That
a
Minister
is
so
a
Minister
to
a
particular
Congregation
,
that
if
they
dislike
him
unjustly
,
or
leave
him
he
ceaseth
to
be
a
Minister
.
8.
That
a
Minister
cannot
performe
any
ministeriall
act
in
another
Congregation
.
9.
That
members
of
one
Congregation
may
not
communicate
in
another
.
These
and
other
such
like
(
which
we
omit
to
reckon
up
)
are
written
and
reported
to
be
the
common
Tenents
in
New
England
,
which
are
received
with
great
applause
,
maintained
with
great
confidence
,
and
applauded
,
as
the
only
Church
way
,
wherein
the
Lord
is
to
be
worshipped
.
And
letters
from
New
England
have
so
taken
with
divers
in
many
parts
of
this
Kingdome
,
that
they
have
left
our
Assemblies
because
of
a
stinted
Liturgie
,
and
excommunicated
themselves
from
the
Lords
Supper
,
because
such
as
are
not
debarred
from
it
.
And
being
turned
aside
themselves
,
they
labour
to
ensnare
others
,
to
the
griefe
of
the
godly
,
the
scandall
of
Religion
,
the
wounding
of
their
owne
soules
(
if
they
did
advisedly
consider
the
matter
)
and
great
advantage
of
them
,
that
are
wily
to
espy
,
and
ready
to
make
use
of
all
advantages
to
prejudice
the
truth
.
(
Beloved
brethren
)
if
you
stood
in
our
places
,
we
are
well
assured
it
would
be
no
small
griefe
unto
you
,
to
heare
and
see
the
people
led
afide
to
the
disgrace
of
the
Gospell
,
upon
weake
and
groundlesse
imaginations
,
and
in
rash
and
inconsiderate
zeale
to
deale
with
that
which
is
of
God
▪
as
if
it
were
of
man.
And
if
it
be
to
us
griefe
of
heart
to
heare
that
you
have
changed
from
that
truth
which
you
did
professe
,
and
embrace
that
for
truth
which
in
former
times
upon
sound
grounds
you
did
condemne
as
erroneous
,
we
hope
you
will
not
be
offended
.
You
know
how
oft
it
hath
beene
objected
,
that
Non-conformists
in
practice
are
Separatists
in
heart
but
that
they
goe
crosse
to
their
own
positions
,
or
smother
the
truth
for
sinister
ends
.
They
of
the
Separation
boast
that
they
stand
upon
the
Non-conformist's
grounds
.
A
vainglorious
flourish
and
sleight
pretence
.
But
both
these
are
much
countenanced
by
your
sudden
change
if
you
be
changed
,
as
it
is
reported
.
How
shall
your
brethren
bee
able
to
stand
up
in
the
defence
of
their
innocencie
and
the
uprightnesse
of
their
cause
,
when
your
example
and
opinion
shall
be
cast
in
their
dish
?
Must
they
leave
you
now
,
with
whom
they
have
held
society
?
Or
will
you
plead
for
Separation
,
which
you
have
condemned
as
rash
and
inconsiderate
?
You
know
that
thy
who
have
run
this
way
have
fallen
into
manifold
divisions
,
and
may
not
you
justly
feare
,
lest
the
same
befall
you
?
Some
warnings
you
have
had
already
,
and
have
you
not
cause
to
feare
every
day
more
and
more
?
Errour
is
very
fruitfull
and
will
spread
apace
.
A
cracke
in
the
foundation
may
occasion
a
wide
breach
in
the
building
,
where
there
will
not
be
means
,
or
mind
to
amend
it
.
Experience
every
day
may
tutour
us
herein
.
But
to
let
passe
all
inconveniences
,
our
request
in
all
meeknesse
and
love
is
,
that
if
these
,
or
any
of
the
forementioned
opinions
be
indeed
your
Tenants
you
would
be
pleased
to
take
a
second
review
of
your
grounds
,
and
send
us
your
strongest
reasons
that
have
swayed
you
in
these
matters
:
and
if
we
shall
find
them
upon
due
examination
to
be
such
as
will
carry
weight
,
we
shall
be
ready
to
give
you
the
right
hand
of
fellowship
;
if
otherwise
you
shall
receive
our
just
and
modest
animadversions
in
what
we
conceive
you
have
erred
from
the
truth
.
You
will
not
judge
,
if
we
cannot
apprehend
the
strength
of
your
grounds
,
it
is
because
we
love
not
the
truth
,
or
bee
carryed
with
by-respects
(
though
these
conceipts
prevaile
too
much
:
)
Such
rigid
and
harsh
censures
,
cannot
lodge
in
meeke
and
humble
breasts
.
Weighty
reasons
promote
the
truth
not
unadvised
judging
.
You
your selves
have
judged
that
to
be
errour
,
which
now
you
take
to
be
truth
when
yet
you
were
not
blinded
with
by-respects
,
nor
hudwinked
your
eyes
,
that
you
might
not
see
the
light
.
And
if
you
have
just
warrant
from
God
to
pull
downe
what
you
have
builded
,
and
to
build
what
you
have
pulled
downe
,
we
desire
you
would
lovingly
and
maturely
impart
it
▪
for
as
yet
we
have
scene
none
,
which
we
are
not
ready
to
prove
,
and
shew
by
the
rule
of
truth
to
be
too
weake
to
carry
any
burthen
.
We
adore
with
you
the
fulnesse
of
the
Scripture
,
and
we
know
the
Counsell
of
the
Lord
shall
stand
:
if
you
can
shew
that
you
walke
in
the
wayes
of
God
,
we
shall
heartily
rejoyce
to
walke
with
you
:
but
if
you
have
turned
aside
,
we
shall
earnestly
desire
that
you
would
be
pleased
seriously
to
consider
the
matter
,
and
speedily
reforme
,
what
is
out
of
order
.
Thus
not
doubting
of
your
favourable
interpretation
of
this
our
motion
,
for
the
preventing
of
distraction
,
maintenance
of
peace
,
and
searching
out
of
the
truth
,
whereby
we
may
be
directed
to
live
to
the
praise
of
God
the
good
of
his
people
,
and
comfort
of
our
soules
,
beseeching
God
to
lead
and
guide
us
into
all
truth
and
holinesse
,
and
keepe
us
blamelesse
untill
his
glorious
appearance
,
we
rest
Your
loving
Brethren
.
An
Epistle
written
by
the
Elders
of
the
Churches
in
NEW-ENGLAND
,
to
those
godly
Ministers
fore-mentioned
that
sent
over
the
Positions
.
Reverend
and
beloved
Brethren
:
IN
these
remote
Coasts
of
the
earth
,
whereunto
the
good
hand
of
God
hath
brought
us
,
as
we
doe
with
much
comfort
of
heart
call
to
mind
the
many
gracious
blessings
,
which
both
with
you
,
and
from
you
,
we
injoyed
in
our
Christian
and
holy
communion
,
(
the
memory
and
fruit
whereof
we
hope
shall
never
be
blotted
out
)
so
we
have
also
seen
cause
to
looke
back
to
our
former
administrations
there
,
and
to
search
and
trie
our
wayes
;
that
wherein
soever
we
have
formerly
gone
astray
,
we
might
judge
our selves
for
it
before
the
Lord
:
And
that
seeing
now
God
hath
set
before
us
an
open
doore
of
libertie
,
wee
might
neither
abuse
our
libertie
in
the
Gospel
,
to
runne
out
into
any
groundlesse
unwarrantable
courses
,
nor
neglect
the
present
opportunitie
to
administer
(
by
the
helpe
of
Christ
)
all
the
holy
ordinances
of
God
,
according
to
the
patterne
set
before
us
in
the
Scripture
;
In
our
native
Countrey
,
when
we
were
first
called
to
the
Ministery
,
many
of
us
tooke
some
things
to
be
indifferent
and
lawfull
,
which
in
after-times
we
saw
to
be
sinfull
,
and
durst
not
continue
in
the
practise
of
them
there
;
Afterwards
some
things
that
we
bare
as
burthens
,
that
is
,
as
things
inexpedient
,
though
not
utterly
unlawfull
;
we
have
no
cause
to
retain
and
practise
the
same
things
here
,
which
would
not
have
been
not
onely
inexpedient
,
but
unlawfull
:
such
things
as
a
man
may
tollerate
when
he
cannot
remove
them
,
hee
cannot
tollerate
without
sinne
,
when
he
may
remove
them
;
Besides
some
things
we
practised
there
(
which
wee
speak
to
our
shame
and
griefe
)
which
we
never
took
into
serious
consideration
whether
they
were
lawfull
,
and
expedient
or
no
,
but
took
them
for
granted
,
and
generally
received
;
not
onely
by
the
most
Reformed
Churches
,
but
by
the
most
godly
and
judicious
servants
of
God
amongst
them
;
which
neverthelesse
when
we
came
to
weigh
them
in
the
ballance
of
the
Sanctuarie
,
we
could
not
find
sufficient
warrant
in
the
Word
to
receive
them
,
and
establish
them
here
:
of
one
of
these
three
kinds
will
these
our
present
practises
appeare
to
be
,
which
you
call
our
new
opinions
,
or
,
Innovations
here
;
except
it
be
some
few
of
them
,
which
though
they
have
been
reported
to
you
to
be
our
Judgements
and
practises
,
yet
are
indeed
farre
from
us
:
The
partieulars
are
too
many
,
and
too
weightie
to
give
you
account
of
them
,
and
the
ground
of
our
proceedings
about
them
in
a
Letter
.
But
to
give
you
(
if
it
be
the
will
of
God
)
the
better
satisfaction
,
we
have
sent
you
a
short
Treatise
touching
each
particular
,
that
according
to
your
desire
you
might
understand
from
us
how
farre
we
do
acknowledge
any
of
these
tenents
,
and
upon
what
ground
,
hoping
that
according
to
your
promise
,
if
upon
due
examination
you
shall
find
any
weight
in
them
,
you
will
give
us
the
right
hand
of
fellowship
.
But
if
otherwise
,
you
will
send
us
your
just
and
faithfull
animadversions
,
and
we
doe
not
suspect
your
loves
to
the
truth
,
or
your
sincere
speaking
according
to
your
conscience
in
the
sight
of
God.
Neither
taxe
we
you
as
siding
from
the
truth
with
by-respects
,
whereof
you
complain
,
verily
we
abhorre
such
rash
,
harsh
,
and
presumptuous
notoriousnesse
,
we
see
as
much
cause
to
suspect
the
integritie
of
our
own
hearts
,
as
yours
;
and
so
much
the
more
,
as
being
more
privie
to
the
deceitfulnesse
of
our
own
hearts
then
to
yours
.
And
we
cannot
but
with
much
thankfulnesse
of
heart
acknowledge
the
many
rich
precious
treasures
of
his
grace
,
wherewith
the
Lord
hath
furnished
sandrie
of
you
above
your
Brethren
,
which
causeth
us
with
great
reverence
to
accept
,
and
receive
what
further
light
God
may
be
pleased
to
impart
unto
us
by
you
.
But
as
we
have
beleeved
,
so
have
we
hitherto
practised
,
and
so
have
most
of
us
spoken
this
our
Answer
to
your
particulars
,
most
of
us
we
may
say
,
because
there
wants
not
some
Brethren
amongst
us
who
proceed
further
,
even
to
looke
at
all
set
formes
of
Prayer
invented
by
men
of
another
age
or
congregation
,
and
prescribed
to
their
Brethren
to
be
read
out
of
a
book
for
the
prayers
of
the
Church
,
as
Images
,
or
Imaginations
of
men
,
forbidden
in
the
second
Commandement
;
But
as
we
leave
them
to
their
libertie
of
their
own
judgements
without
prejudice
,
so
do
we
also
concurre
with
the
rest
of
them
,
so
farre
as
we
all
goe
in
bearing
witnesse
against
any
set
formes
,
or
the
corruptions
in
them
;
In
dispatching
whereof
,
we
have
been
the
more
slow
because
it
behoved
us
first
to
inquire
into
,
and
to
settle
some
controversies
amongst
our selves
,
before
we
could
well
attend
to
entertaine
discourse
about
forraigne
questions
which
do
not
so
neerely
concerne
our
present
estate
and
practise
.
Besides
your
Letters
being
sent
to
the
Ministers
of
the
Churches
,
and
some
of
us
dwelling
farre
asunder
,
it
was
not
an
easie
thing
for
all
of
us
often
to
meet
together
to
consider
of
these
Questions
,
much
lesse
to
resolve
upon
one
just
answer
.
But
having
at
length
(
by
the
assistance
of
God
)
brought
our
Answers
to
this
issue
,
we
commend
it
to
the
blessing
of
the
Lord
,
and
in
him
to
your
Christian
,
and
judicious
consideration
;
where
if
all
things
bee
found
safe
,
and
duely
warranted
from
Scripture
grounds
;
do
you
also
as
seemeth
vigilant
Watchmen
of
the
Lords
flock
,
and
faithfull
witnesses
to
God
;
If
any
thing
seeme
doubtfull
to
you
,
consider
and
weigh
it
very
well
before
you
reject
it
:
If
any
thing
appeare
to
be
unsound
,
and
dissonant
from
the
Word
(
which
we
for
our
parts
cannot
discerne
)
we
shall
willingly
attend
to
what
further
light
God
may
send
unto
us
by
you
:
In
the
meane
while
wee
intreat
you
in
the
Lord
,
not
to
suffer
such
apprehensions
to
lodge
in
your
minds
,
which
you
intimate
in
your
Letters
;
As
if
we
here
justified
the
wayes
of
riged
separation
,
which
sometimes
amongst
you
we
have
formerly
borne
witnesse
against
:
and
so
build
againe
the
things
we
have
destroyed
;
you
know
they
separate
from
your
Congregations
,
as
no
Churches
;
from
the
Ordinances
dispensed
by
you
as
meere
.
Antichristian
,
and
from
your selves
as
no
visible
Christians
.
But
wee
professe
unfainedly
,
we
separate
from
the
corruptions
which
we
conceive
to
be
left
in
your
Churches
,
and
from
such
Ordinances
administred
therein
as
we
feare
are
not
of
God
,
but
of
men
;
And
for
your selves
,
we
are
so
farre
from
separating
as
from
no
visible
Christians
,
as
that
you
are
under
God
in
our
hearts
(
if
the
Lord
would
suffer
it
)
to
live
and
die
together
;
and
we
looke
at
sundrie
of
you
as
men
of
that
eminent
growth
in
Christianitie
,
that
if
there
by
any
visible
Christians
under
heaven
,
amongst
you
are
the
men
,
which
for
these
many
yeeres
have
been
written
in
your
foreheads
(
Holinesse
to
the
Lord
)
which
we
speake
not
to
prejudice
any
truth
which
our selves
are
here
taught
and
called
to
professe
,
but
we
still
beleeve
though
personall
Christians
may
be
eminent
in
their
growth
of
Christianitie
:
yet
Churches
had
still
need
to
grow
from
apparent
defects
to
puritie
;
and
from
reformation
to
Reformation
,
age
after
age
,
till
the
Lord
have
utterly
abolished
Antichrist
with
the
breath
of
his
mouth
,
and
the
brightnesse
of
his
comming
to
the
full
and
cleare
revelation
of
all
his
holy
Truth
;
especially
touching
the
ordering
of
his
house
and
publick
worship
;
as
a
pledge
of
this
our
estimation
of
you
,
and
sincere
affection
to
you
,
we
have
sent
you
these
Answers
to
your
demand
,
and
shall
be
readie
,
by
the
help
of
Christ
,
to
receive
back
againe
from
you
,
wise
,
and
just
,
and
holy
Advertisements
in
the
Lord.
Now
the
Lord
God
,
and
Father
of
our
Lord
Jesus
Christ
,
your
Lord
and
ours
;
lead
us
all
unto
all
Truths
,
purge
out
all
Leaven
out
of
his
Churches
,
and
keepe
us
blamelesse
and
harmlesse
in
his
holy
Faith
and
feare
,
to
his
heavenly
kingdome
,
through
him
that
hath
loved
us
;
In
whom
we
rest
,
Your
very
loving
Brethren
,
the
Elders
of
the
Churches
in
New-England
.
Reverend
and
dearely
beloved
Brethren
,
IT
is
not
to
be
doubted
but
while
we
live
here
,
we
shall
have
just
cause
to
search
and
try
our
ways
,
look
back
upon
former
courses
,
and
call
things
done
to
more
strict
examination
.
For
being
over-clouded
with
ignorance
,
compassed
about
with
infirmities
,
and
beset
with
many
temptations
to
sinne
,
knowing
what
we
know
best
,
but
darkly
and
in
part
,
no
marvell
,
if
in
many
things
we
offend
ignorantly
,
of
frailty
for
want
of
due
consideration
,
rashly
mistaking
Errour
for
Truth
,
condemning
Truth
for
Errour
,
suspecting
evill
without
cause
,
and
not
suspecting
where
is
just
reason
,
drawing
erronious
conclusions
from
sound
principles
,
and
maintaining
truths
upon
weak
grounds
;
so
that
in
examination
of
our
wayes
,
and
endevours
of
their
Reformation
wee
had
need
to
looke
warily
,
that
wee
turn
not
to
the
right
hand
or
to
the
left
,
for
in
the
one
we
add
to
the
Word
of
God
,
as
well
as
in
the
oother
,
and
of
our selves
are
apt
to
strike
aside
to
both
.
A
loose
conscience
will
be
profane
,
a
tender
,
scrupulous
.
It
stands
us
therefore
upon
to
have
our selves
in
suspition
,
in
as
much
as
experience
teacheth
that
many
have
swerved
from
the
path
of
sound
peace
and
comfort
on
each
hand
.
Wherefore
(
Beloved
Brethren
)
if
since
your
comming
into
New
England
,
upon
serious
Review
of
former
actions
you
have
discovered
any
truths
heretofore
not
taken
notice
of
,
we
shal
be
so
far
from
rejecting
them
because
of
your
former
judgment
and
practice
,
that
we
shall
heartily
desire
to
know
and
imbrace
the
same
with
you
,
and
blesse
God
for
you
as
the
happy
instruments
of
his
glory
,
our
Instruction
&
the
advancement
of
the
truth
.
But
if
the
discoveries
be
of
the
like
nature
with
the
positions
mentioned
in
the
Letter
;
as
before
,
so
still
,
we
conceive
them
to
be
new
opinions
,
and
not
warranted
by
Scripture
,
which
is
the
true
Antiquity
.
Opinions
we
say
,
not
practices
,
for
not
changing
your
opinion
,
you
might
lawfully
alter
your
practice
;
nay
,
what
you
did
tolerate
formerly
as
a
burthen
,
in
case
not
free
,
you
might
well
forgoe
being
at
your
liberty
.
Your
judgement
being
the
same
,
you
might
use
your
liberty
in
forbearance
of
a
set
Liturgie
,
and
yet
retaine
the
same
judgement
of
a
stinted
Liturgie
,
that
you
had
before
;
you
might
forbeare
for
a
time
upon
speciall
Reason
(
such
as
present
state
and
occasion
might
suggest
)
to
receive
to
the
Sacrament
approved
Christians
,
not
set
members
of
a
particular
Congregation
;
as
some
Brethren
do
)
who
yet
dare
not
think
it
unlawfull
to
communicate
with
such
in
the
act
of
worship
,
or
deem
it
just
and
right
altogether
to
debar
them
,
as
having
no
right
nor
title
to
those
priviledges
of
the
Church
.
It
is
your
opinions
whereto
we
had
respect
,
not
simply
your
practice
.
It
never
entred
into
us
to
perswade
you
to
a
set
Liturgy
,
much
lesse
to
complain
that
you
had
not
accepted
ours
.
But
that
all
stinted
Liturgies
should
be
condemned
as
devised
worship
,
and
so
condemned
as
that
none
may
lawfully
be
present
at
,
or
pertake
of
the
Sacraments
administred
in
a
stinted
or
devised
forme
,
this
wee
called
a
new
opinion
.
Neither
do
we
mention
it
because
we
knew
it
to
be
the
private
opinion
of
some
Brethren
among
you
,
whom
we
had
left
to
the
liberty
of
their
owne
judgment
,
so
far
as
the
maintenance
of
the
Truth
,
and
a
just
call
did
not
ingage
us
:
but
because
it
was
cryed
up
,
and
advanced
with
all
diligence
,
and
endeavour
of
some
among
us
standing
affected
England-ward
,
as
if
a
chief
point
of
holinesse
consisted
in
separation
.
You
know
how
great
a
fire
a
little
sparkle
kindles
.
And
seeing
this
Distraction
and
Rent
had
its
originall
,
growth
and
continuance
from
some
Brethren
in
those
parts
,
or
affected
to
that
way
,
when
in
loving
and
friendly
manner
we
could
neither
receive
grounds
at
home
for
our
conviction
,
nor
procure
just
satisfaction
to
the
contrary
;
what
could
wee
doe
lesse
then
call
upon
you
joyntly
to
know
your
judgment
,
and
either
by
sound
proof
to
be
by
you
convinced
(
if
happily
you
should
approve
their
separation
(
which
we
esteem
groundlesse
,
rash
,
unlawfull
,
and
prejudiciall
to
outward
peace
)
or
being
backed
by
a
testimony
of
its
dislike
from
you
,
we
might
the
better
be
both
incouraged
,
and
furnished
to
endevour
the
quenching
of
that
fire
which
was
kindled
but
in
too
many
places
,
In
other
perticulars
also
,
wee
conceive
,
you
goe
beyond
Commission
given
of
God
:
granting
them
authority
to
whom
God
hath
not
committed
it
,
debarring
others
from
the
priviledge
of
the
Sacraments
,
who
have
title
thereto
by
the
Covenant
of
grace
.
Your
love
in
that
you
were
pleased
to
signifie
first
your
kinde
and
respective
acceptance
of
our
Letter
,
and
now
also
to
send
us
an
answer
thereto
,
we
acknowledge
it
with
all
thankfulnesse
,
and
shall
endevour
(
through
the
grace
of
God
)
to
return
like
affection
in
truth
of
heart
,
if
in
measure
we
fall
short
.
Of
your
respect
to
us
in
particular
,
we
make
no
question
,
your
expressions
are
beyond
that
we
could
expect
,
as
also
what
we
dare
own
.
But
we
humbly
beseech
the
Lord
to
direct
,
uphold
,
and
guide
us
,
that
in
some
measure
we
may
walk
worthy
of
our
vocation
,
and
approv
our selves
faithfull
to
your
consciences
.
It
was
one
end
of
our
writing
to
be
satisfied
in
this
point
,
whether
you
approve
the
ways
of
Separation
(
whereof
wee
complain
)
and
their
courses
who
laboured
with
all
their
might
,
(
when
they
conceived
hope
to
be
heard
)
to
perswade
therunto
.
Against
which
(
if
we
knew
your
judgment
)
you
testified
among
us
.
You
know
they
that
separate
are
not
all
of
one
straine
and
temper
.
Some
deny
all
communion
with
us
publick
and
private
,
some
admit
of
private
,
but
deny
all
publick
,
and
some
joyne
in
Prayer
before
,
and
after
Sermon
,
as
also
preaching
of
the
Word
(
because
in
their
esteeme
,
this
may
be
done
without
communion
in
a
Church-way
)
but
refuse
to
partake
of
the
Sacraments
.
All
which
Separations
wee
judge
uncharitable
,
contrary
to
the
Commandement
of
Christ
,
and
have
ever
thought
that
you
(
whilst
with
us
)
and
we
were
of
one
minde
herein
.
If
of
late
we
have
conceived
fears
of
some
of
you
(
deere
Brethren
)
as
leaning
too
much
to
what
formerly
you
disliked
,
we
beseech
you
weigh
what
urgent
and
pressing
Reasons
forced
us
thereunto
,
and
we
shall
most
gladly
(
wee
heartily
desire
you
to
rest
assured
)
lay
hold
of
every
line
and
syllable
,
that
may
tend
to
dislodge
such
apprehensions
.
For
as
we
conceive
,
the
dispute
to
be
unreasonably
moved
,
the
Rent
offensive
,
the
opinions
themselves
prejudiciall
to
the
cause
of
God
,
and
the
advancers
thereof
to
have
passed
the
limits
prescribed
by
God
;
so
wee
shall
esteem
it
an
inestimable
blessing
,
if
(
now
what
hinders
being
removed
)
wee
might
joyn
with
one
heart
and
soule
,
in
one
way
of
God
to
promote
his
glory
,
and
seek
the
good
of
his
Church
and
people
.
We
trust
in
the
Lord
,
we
should
not
draw
back
in
any
course
wherein
wee
may
see
the
Lord
going
before
us
,
nor
be
an
offence
to
any
to
keep
the
Lords
way
;
wee
seek
the
truth
,
and
are
perswaded
it
is
the
cause
of
God
which
we
defend
:
we
plead
for
Communion
with
the
Churches
of
Christ
,
no
further
then
they
hold
communion
with
Christ
,
still
desiring
to
keepe
the
unity
of
the
spirit
in
the
bond
of
peace
,
with
your selves
and
all
others
,
who
walke
in
the
right
way
of
truth
,
peace
and
comfort
.
How
the
Lord
may
be
pleased
to
deale
with
us
,
or
dispose
of
us
wee
know
not
(
his
blessed
will
be
done
.
)
But
of
this
we
are
resolved
,
through
his
grace
,
not
willingly
to
raise
trouble
or
dissention
among
you
,
if
through
ignorance
or
infirmity
we
shall
not
so
fall
in
,
as
to
be
of
one
minde
with
you
in
these
matters
.
And
here
we
desire
you
to
consider
that
in
these
particulars
you
dissent
as
much
one
from
another
as
we
dissent
from
you
,
and
that
wherein
we
dissent
from
you
(
and
perhaps
from
the
lesser
part
of
you
)
you
dissent
from
the
judgement
and
practice
of
all
Reformed
Churches
.
This
wee
speake
not
to
prejudice
your
cause
,
but
to
intreat
your
serious
re-examination
of
what
you
have
sent
us
,
and
this
tryall
thereof
,
by
the
Touchstone
of
the
Word
.
For
if
we
mistake
not
,
in
many
things
it
will
not
abide
the
Test
.
You
have
written
in
great
love
and
tendernesse
,
that
your
Positions
might
be
so
scanned
,
and
wee
shall
endeavour
with
such
affection
to
try
all
things
,
and
hold
fast
that
which
is
good
.
And
now
(
beseeching
the
guidance
of
the
Spirit
)
with
your
leave
,
wee
shall
endeavour
to
deale
fully
and
plainly
,
as
the
nature
of
the
cause
requireth
,
intreating
you
impartially
to
consider
the
grounds
whereupon
we
,
go
and
weigh
what
wee
shall
say
in
the
ballance
of
the
Sanctuary
.
The
Lord
of
his
rich
mercy
in
Jesus
Christ
,
direct
us
in
discerning
what
is
right
and
pleasing
in
his
sight
,
Cast
offences
out
of
the
Church
,
close
up
Rents
and
Divisions
,
reveal
his
Truth
more
and
more
,
set
up
and
mayntain
the
purity
of
his
own
Ordinances
,
unite
the
hearts
of
his
people
to
the
love
and
feare
of
his
holy
Name
,
teach
us
self-deniall
,
and
keep
us
blamelesse
to
the
comming
of
the
Lord
Jesus
Christ
.
Amen
.
I
POSITION
.
That
a
stinted
forme
of
Prayer
and
set
Liturgie
is
unlawfull
.
Answ
.
BEfore
we
proceed
to
declare
our selves
concerning
this
position
:
It
will
be
needfull
that
some
thing
be
premised
,
for
the
explication
of
the
terms
thereof
.
We
suppose
,
1
By
a
Liturgy
and
forme
of
Prayer
,
you
mean
not
a
forme
of
private
Prayers
composed
for
the
helpe
and
direction
of
weaker
Christians
:
but
the
System
or
body
of
publike
Prayers
generally
used
in
the
English
Parishes
,
compiled
for
the
Churches
use
by
other
men
not
infallibly
guided
by
God
,
to
be
said
or
read
out
of
a
Book
by
their
Ministers
as
the
Churches
Prayers
.
And
that
this
is
your
meaning
,
may
appeare
from
your
Letter
it self
,
wherein
you
complain
that
divers
in
many
parts
of
that
Kingdome
have
left
their
Assemblies
,
because
of
a
stinted
Liturgy
.
Now
we
know
not
of
any
other
stinted
Liturgy
from
which
the
people
do
absent
themselves
,
but
onely
that
which
is
in
use
in
the
English
Churches
.
For
as
for
a
forme
of
Prayer
in
generall
,
wee
conceive
your
meaning
cannot
be
of
that
.
For
it
is
evident
that
many
Preachers
constantly
use
one
set
form
of
Prayer
of
their
own
making
before
their
Sermons
,
with
whom
the
people
refuse
not
to
joyn
.
2
By
stinted
and
set
,
you
mean
such
Prayers
,
as
are
so
imposed
upon
the
Churches
and
Ministers
,
as
that
they
are
limited
to
that
very
form
of
words
expressed
in
the
Book
without
addition
,
diminution
,
or
alteration
;
for
that
Liturgy
and
forme
among
you
,
is
in
this
sense
set
and
stinted
.
3
By
unlawfull
,
you
mean
that
we
looking
at
that
form
,
as
swerving
from
the
Rule
;
neither
dare
first
practice
it
our selves
,
nor
secondly
approve
the
use
of
it
by
others
.
This
being
the
true
state
of
the
question
,
so
far
as
it
appears
to
us
,
from
the
letter
.
We
answer
,
1
For
our
own
practice
,
the
Churches
here
doe
not
use
any
stinted
forme
of
Prayer
and
set
Liturgy
,
for
these
and
other
such
Reasons
.
1
Because
we
finde
no
necessity
of
any
stinted
Liturgy
to
be
used
among
us
,
by
vertue
of
any
divine
precept
.
And
seeing
the
Commission
of
the
Apostles
limited
them
,
to
●each
men
to
observe
and
do
onely
what
Christ
did
command
them
in
matters
of
this
nature
,
Math.
28.
20.
Who
are
we
and
what
are
our
Churches
,
that
we
should
presume
above
this
Commission
?
And
,
we
hope
,
it
will
not
be
offensively
taken
by
any
godly
Brethren
,
That
we
stand
fast
in
the
liberty
wherewith
Christ
hath
made
us
free
in
this
,
as
well
as
in
all
other
things
.
Secondly
,
because
the
lawfulnesse
of
set
forms
and
stinted
Liturgies
is
questioned
and
doubted
of
by
many
faithfull
servants
of
God
:
whereas
for
Church-officers
to
edifie
the
Churches
by
their
own
gifts
,
as
well
in
praying
as
in
preaching
,
all
sorts
without
controversie
grant
it
to
be
lawfull
.
Now
spirituall
prudence
guideth
believers
,
when
two
ways
are
set
before
them
,
one
doubtfull
though
ventured
on
by
some
,
the
other
certainly
safe
and
good
,
though
neglected
by
many
,
to
choose
that
which
is
safe
,
declining
the
other
.
Thirdly
,
Because
Primitive
paterns
of
all
the
Churches
of
God
in
their
best
times
(
when
as
touching
this
point
they
kept
the
rule
in
their
eye
)
whether
Jewish
before
Christ
,
or
Christian
above
a
100
yeers
after
Christ
,
yield
not
the
least
footstep
to
shew
us
another
safe
way
to
walk
in
,
then
this
which
we
have
chosen
.
As
for
after
times
towards
the
end
of
the
second
,
and
beginning
of
the
third
Century
,
we
know
how
far
the
Churches
were
then
degenerated
and
declined
from
the
first
purity
;
neither
do
we
marvell
at
it
,
seeing
in
the
Apostles
time
the
mystery
of
iniquity
began
to
work
,
and
it
was
then
foretold
,
that
the
power
of
godlinesse
would
be
in
aftertimes
exchanged
for
empty
formes
.
In
which
respect
,
we
look
not
at
them
as
our
guides
neither
in
this
,
nor
other
particulars
not
warranted
by
the
Rule
,
herein
following
the
advise
of
Cyprian
,
who
himself
saw
the
corruption
of
those
times
,
Non
est
attendendum
quid
aliquis
ante
nos
faciendum
putaverit
,
sed
quid
qui
ante
omnes
est
Christus
fecerit
&
faciendum
praeceperit
.
To
conclude
,
seeing
our
Christian
liberty
freeth
us
from
binding
our selves
to
any
religious
observances
,
whereunto
the
written
word
doth
not
bind
us
.
And
seeing
spirituall
prudence
directs
us
to
choose
those
ways
,
which
on
all
hands
are
confessed
to
be
s●fe
,
avoiding
those
that
be
doubtfull
and
hazardous
.
And
seeing
it
will
not
be
safe
for
us
,
needlesly
to
swerve
from
the
constant
practice
of
all
Churches
that
are
recorded
in
Scripture
,
and
there
held
forth
as
a
cloud
of
Witnesses
for
us
to
follow
in
matters
of
this
nature
,
wee
therefore
may
not
,
doe
not
,
dare
not
use
set
forms
of
Prayers
and
stinted
Liturgies
in
these
Churches
.
More
particularly
,
in
that
we
doe
not
use
that
forme
of
Prayer
and
stinted
Liturgy
,
which
is
in
use
among
your selves
:
these
and
such
other
like
Reasons
have
induced
us
thereunto
.
1
The
many
and
just
exceptions
whereunto
that
Liturgy
is
lyable
both
for
matter
and
manner
;
for
the
proofe
whereof
wee
referre
you
to
those
faithfull
servants
of
God
,
who
have
gone
before
us
in
witnessing
against
the
same
:
Amongst
others
to
Master
Cartwright
,
and
the
Abridgment
.
2
In
as
much
as
that
Liturgy
was
never
commanded
of
God
,
and
hath
been
greatly
abused
to
Idolatry
and
Superstition
,
and
is
not
of
any
necessary
use
,
and
therefore
we
are
affraid
to
bring
it
into
the
Worship
of
God
,
as
knowing
the
jealousie
of
the
Lord
,
in
matters
of
this
nature
;
Exod.
20
,
and
how
strictly
hee
commandeth
his
people
,
that
all
monuments
and
remnants
of
Idolatry
and
Superstition
should
be
abolished
from
among
them
,
Deut.
5.
25
,
26.
Exod.
23.
13.
Esay
30.
2●
.
2
Cor.
6.
17.
In
which
respect
the
holy
Ghost
hath
greatly
commended
Iacob
,
David
,
Iehu
Hezechia
and
Iosiah
for
taking
away
the
remembrance
of
such
things
,
Gen.
35.
2
,
4.
Psal
.
16.
4.
2
King
10.
26
,
27.
&
18.
4.
&
2●
.
all
the
Chapter
.
And
where
other
Kings
of
Iudah
came
short
of
the
like
zeale
,
the
Scripture
notes
it
as
a
blemish
in
them
that
the
high
places
were
not
taken
away
,
albeit
the
people
did
not
sacrifice
in
them
to
false
gods
,
but
onely
to
the
Lord
,
2
Chron.
15.
17.
&
20.
33.
&
33.
17.
Yea
,
moreover
,
it
appeareth
by
the
Scripture
,
that
somethings
that
had
a
good
Originall
and
use
(
if
they
be
not
still
necessary
and
commanded
of
God
)
are
unlawfull
when
once
they
are
knowne
to
be
defiled
by
Idolatry
,
and
abused
to
it
,
2
King.
18.
4.
Hos
.
2.
16
,
17.
As
the
brazen
Serpent
was
at
the
first
an
Institution
though
but
temporary
:
but
when
the
children
of
Israel
burned
Incense
to
it
,
Hezechiah
,
is
commended
for
breaking
it
in
pieces
,
and
the
Lord
witnesseth
of
him
that
he
did
that
which
was
right
in
the
sight
of
the
Lord
,
and
according
to
his
Commandement
,
which
he
commanded
Moses
,
2
King.
18.
3
,
6.
how
much
more
in
the
like
case
ought
other
things
to
be
removed
,
which
never
were
commanded
of
God
,
but
onely
were
devised
by
men
?
And
that
that
Liturgy
hath
been
superstitiously
abused
,
may
be
cleer
to
any
that
shall
consider
that
it
is
the
same
for
substance
that
was
used
in
the
days
of
Popery
.
And
therefore
when
the
Papists
in
Devonshire
and
Cornwall
,
had
made
a
Commotion
and
Rebellion
upon
the
change
of
Religion
,
in
the
days
of
King
Edward
the
Sixth
.
It
was
told
them
by
the
King
,
for
the
pacifying
of
them
:
That
it
was
the
self-same
Service
in
English
,
which
had
been
before
in
Latine
:
and
if
the
Service
of
the
Church
was
good
in
Latine
,
it
remayneth
good
in
English
,
for
nothing
is
altered
:
Fox
Acts
and
Monuments
,
Edward
6.
And
Pope
Pius
the
fifth
did
see
so
little
variation
in
it
from
the
Latine
Service
,
that
had
been
formerly
used
in
that
Kingdome
,
that
he
would
have
ratified
it
by
his
authority
,
if
Q.
Elizabeth
would
have
so
received
it
.
And
many
of
the
people
put
such
holinesse
in
it
,
that
they
think
God
is
not
rightly
worshipped
,
nor
his
Sabbath
well
observed
,
nor
the
Sacraments
sufficiently
administred
,
if
there
be
no
reading
of
that
Service
.
And
others
put
such
holinesse
and
necessity
in
it
,
that
they
preferre
it
before
Gods
holy
Ordinance
of
preaching
the
Word
.
In
so
much
as
the
Ministers
are
in
the
danger
of
being
called
in
question
,
and
of
being
censured
,
if
they
doe
not
read
that
Liturgy
every
Lords
day
without
omitting
any
part
thereof
,
either
in
respect
of
preaching
or
otherwise
.
3
In
regard
of
the
many
wofull
scandals
,
and
dangerous
consequences
of
using
that
Liturgie
,
of
which
we
suppose
you
are
not
ignorant
.
To
mention
but
two
,
Viz.
The
hardning
of
Papists
who
are
imboldned
to
think
better
of
their
own
Breviaries
,
Masse-Books
,
Portuisses
,
seeing
that
Liturgie
hath
bin
extracted
out
of
those
books
,
and
rather
fetched
from
them
then
from
the
forms
used
in
any
of
the
reformed
Churches
.
2
The
conntenancing
and
establishing
of
an
unlearned
Idol
Ministery
,
of
not-Preaching
curates
,
Non-residents
,
Pluralities
,
&c.
in
whose
skirts
is
to
be
found
the
blood
of
so
many
mens
souls
living
and
dying
in
their
sins
,
while
they
ignorantly
content
themselves
with
,
and
harden
themselves
in
some
empty
forms
of
Religion
and
blinde
devotion
,
which
are
begotten
and
cherished
chiefely
by
such
prayers
and
ministers
.
Neither
is
there
lesse
scandall
hereby
(
we
meane
not
onely
taken
but
given
)
then
by
the
eating
of
an
Idolathite
,
in
the
Idols
Temple
condemned
by
the
Apostle
1
Cor.
8.
7
10.
For
if
the
eating
of
an
Idolathite
by
him
that
had
knowledge
,
and
knew
that
an
Idol
was
nothing
,
and
that
all
meats
were
lawfull
,
did
imbolden
others
to
honour
the
Idol
,
and
therefore
was
a
scandall
given
,
so
also
it
is
in
this
case
.
4
Seeing
that
booke
is
so
imposed
as
that
the
minister
in
reading
of
it
,
is
limited
to
the
very
words
set
downe
without
any
diminution
,
addition
,
or
alteration
;
therefore
we
dare
not
use
it
.
For
1
The
Lord
himselfe
hath
not
limited
his
people
to
his
own
formes
and
therefore
we
see
not
,
how
it
can
be
lawfull
to
be
limited
to
other
mens
formes
;
For
in
thus
doing
we
should
subject
our selves
to
the
exercise
of
such
an
authority
and
power
of
the
Prelates
,
as
in
this
case
puts
forth
a
stronger
act
of
limiting
power
then
Christ
himselfe
,
who
doth
not
limit
us
to
those
formes
,
which
himselfe
hath
set
downe
in
Scripture
:
For
though
we
acknowledge
the
Lords
prayer
and
other
formes
set
down
in
Scripture
,
may
be
lawfully
used
as
prayers
(
due
cautions
being
observed
)
yet
there
is
not
a
limitation
lying
upon
the
Churches
in
the
use
of
those
prayers
.
And
therefore
we
do
not
find
that
the
Apostles
ever
used
that
form
taught
by
Christ
in
those
very
words
,
much
lesse
limited
themselvs
to
it
,
when
they
prayed
,
nor
did
they
teach
the
Churches
so
to
doe
.
2
If
the
Lord
would
not
have
us
limit
our selves
in
our
own
forms
,
whiles
we
are
exercising
our
own
gifts
(
which
he
hath
specially
sanctified
to
edify
his
Church
Act.
6.
4.
Eph.
4.
8.
1
Cor.
12.
7.
)
least
we
should
quench
or
at
least
straiten
his
spirit
in
prayer
,
1
Thes
.
5.
19.
would
he
then
have
us
limited
to
other
mens
forms
,
which
have
not
beene
in
like
sort
sanctified
of
God
,
but
will
rather
quench
or
straiten
the
spirit
of
God
,
whiles
we
are
so
limited
to
them
?
3
The
entertainment
of
this
form
hath
been
a
manifest
snare
unto
the
Churches
who
upon
the
same
ground
on
which
they
have
received
this
forme
into
the
desks
have
beene
limited
to
others
in
the
pulpit
,
by
meanes
whereof
the
poore
Church
of
Christ
hath
bin
wholly
deprived
of
the
publike
use
of
the
Ministers
gifts
in
prayer
,
and
the
spirit
of
prayer
in
the
Ministers
in
publike
,
hath
beene
greatly
restrained
.
As
for
our
Judgement
concerning
the
practice
of
others
,
who
use
this
Liturgie
in
our
native
Countrie
,
we
have
alwayes
beene
unwilling
to
expresse
our
mindes
there
against
unlesse
we
have
been
necessarily
called
thereunto
,
and
at
this
time
we
thinke
it
not
expedient
to
expresse
our selves
any
further
concerning
this
matter
,
as
loath
to
intermeddle
with
the
affaires
of
other
Churches
,
but
contenting
our selves
with
,
and
blessing
the
Lord
for
those
liberties
which
we
,
by
the
mercie
of
God
,
do
here
enjoy
,
reserving
also
due
reverence
to
the
judgements
of
our
beloved
brethren
and
deere
Countreymen
,
who
may
concerning
this
matter
be
otherwise
minded
.
Reply
.
THis
position
cannot
beare
that
meaning
which
you
give
it
,
if
you
take
it
according
,
o
our
mindes
,
and
the
plain
construction
of
the
words
.
We
never
questioned
why
you
made
not
use
of
a
stinted
Liturgy
,
much
lesse
why
you
did
not
wholly
and
in
every
part
tye
your selves
unto
,
and
approve
of
that
forme
in
use
amongst
us
.
You
might
well
thinke
we
had
little
to
doe
to
put
forth
such
a
demand
,
viz.
whether
you
thinke
it
lawfull
to
approve
in
others
and
practice
your selves
,
what
swerveth
from
the
rule
,
and
we
thinke
it
strange
you
should
give
our
words
such
a
meaning
.
The
thing
we
craved
resolution
in
was
,
whether
in
your
judgements
all
stinted
and
set
formes
of
prayer
and
Liturgies
be
unlawfull
.
The
reason
hereof
was
because
in
writings
from
New-England
,
we
had
seene
all
set
liturgies
,
and
set
formes
of
prayer
condemned
as
devised
worship
which
God
would
not
accept
,
and
partaking
in
the
Sacraments
of
the
Supper
in
our
assemblies
,
therefore
disallowed
,
because
administred
in
a
stinted
Liturgie
,
which
things
were
received
with
such
likeing
among
some
brethren
with
us
,
and
by
them
imparted
and
recommended
to
others
,
that
they
occasioned
that
rent
and
distraction
whereof
we
complain
.
It
is
true
,
the
people
among
us
separate
from
our
forme
of
prayer
or
liturgy
,
but
the
reason
hereof
is
because
it
is
stinted
,
not
because
this
or
that
or
ours
in
particular
.
You
confesse
you
want
not
some
brethren
among
you
who
look
at
all
set
formes
of
Prayer
invented
by
one
of
another
age
or
congregation
,
and
prescribed
to
their
brethren
,
to
be
read
out
of
a
booke
for
the
prayers
of
the
Church
,
as
Images
and
Imaginations
of
man
forbidden
in
the
second
Commandement
,
and
that
the
lawfulnesse
of
Liturgies
,
and
set
formes
is
questioned
and
doubted
of
by
many
faithfull
servants
of
God
,
such
also
as
come
over
occasionally
,
who
withdraw
themselvs
from
the
Sacraments
in
the
congregation
,
doe
it
on
this
pretence
,
that
a
stinted
Liturgie
is
a
humane
invention
.
And
if
we
examine
the
reasons
brought
against
stinted
formes
and
Liturgies
,
we
shall
finde
them
to
strike
at
all
formes
and
Liturgies
though
devised
by
men
of
the
same
age
and
congregation
,
and
to
be
used
but
now
and
then
,
or
but
once
on
set
purpose
,
and
that
either
in
publike
or
in
private
,
as
elsewhere
we
may
have
occasion
to
shew
.
You
say
it
is
evident
,
many
Preachers
constantly
use
a
set
forme
of
Prayer
of
their
own
making
before
their
Sermons
with
whom
the
people
refuse
not
to
joyne
;
And
you
know
(
we
doubt
not
)
that
such
set
formes
are
disliked
also
.
And
if
the
grounds
be
examined
(
in
our
understanding
)
they
make
as
much
against
the
one
as
the
other
.
View
but
the
reasons
why
you
admit
not
a
stinted
Liturgie
and
forme
of
prayer
,
and
see
whether
the
two
last
will
not
in
the
same
terms
directly
conclude
gainst
both
.
But
what
ever
is
to
be
thought
herein
,
or
whether
mens
practises
agree
with
their
opinions
we
now
dispute
not
.
This
is
plaine
and
manifest
,
that
mens
opinions
are
to
be
judged
by
their
expresse
words
and
reasons
,
not
by
their
practises
.
The
Brownists
(
as
they
are
commonly
called
)
can
separate
from
no
stinted
Liturgie
amongst
us
,
but
that
which
is
in
use
,
and
for
ought
we
know
they
may
joyne
with
their
owne
Pastors
,
though
they
oft
use
the
same
forme
of
prayer
in
whole
or
in
part
,
in
thanksgiving
before
meat
,
or
in
prayer
before
Sermon
,
or
the
like
.
And
yet
their
opinion
is
that
all
stinted
Liturgies
and
set
Formes
of
prayer
be
unlawfull
,
humane
inventions
forbidden
by
the
second
Commandement
.
But
if
any
thing
had
beene
left
doubtfull
in
the
Letter
,
that
it
might
be
strained
to
another
sence
,
either
because
we
were
short
in
expression
,
or
many
of
you
not
informed
in
the
passages
which
gave
occasion
to
the
question
,
it
is
well
knowne
what
the
words
meane
in
ordinary
construction
.
And
we
doubt
not
but
many
brethren
among
you
,
might
and
could
fully
informe
you
of
our
meaning
that
there
need
no
such
straining
to
find
it
out
.
That
which
followeth
in
your
answer
to
the
position
(
as
you
interpret
it
)
wee
passe
over
,
because
it
is
not
to
the
matter
intended
.
And
wee
are
as
unwilling
to
trouble
you
with
the
affaires
of
other
Churches
taking
you
from
your
owne
weightie
occasions
,
as
you
are
unwilling
to
be
interrupted
.
Onely
in
regard
of
promise
,
and
because
plaine
dealing
serves
to
maintaine
love
,
we
thinke
good
to
advertise
you
these
few
things
.
1
That
your
reasons
why
you
accept
not
of
a
stinted
Lyturgie
be
ambiguously
propounded
,
for
sometimes
you
plead
onely
for
your
libertie
herein
,
and
that
a
stinted
forme
is
not
necessary
,
and
sometime
you
speake
so
,
as
they
that
looke
at
Stinted
Lyturgies
,
as
Images
forbidden
in
the
second
Commandement
will
easily
draw
your
words
to
their
meaning
.
2
The
reasons
you
bring
against
a
set
forme
of
prayer
or
Liturgie
doe
hold
as
strong
against
a
set
forme
of
Catechisme
confession
and
profession
of
faith
,
blessing
,
baptizing
and
singing
of
Psalmes
.
3
Wee
have
not
called
upon
you
at
this
time
to
witnesse
for
,
or
against
the
corruptions
in
the
Communion-Booke
.
This
you
fall
upon
by
straining
the
sense
of
our
demands
contrary
to
the
true
meaning
thereof
.
The
reasons
which
you
bring
against
it
,
we
cannot
approve
them
all
;
The
exceptions
which
have
bin
taken
both
from
the
matter
and
manner
thereof
we
know
:
But
to
esteeme
the
whole
for
some
corruptions
found
therein
,
a
monument
of
Idolatry
,
that
we
have
not
learned
.
The
Argument
in
the
abridgement
which
is
used
against
conformity
to
the
Ceremonies
did
not
in
their
judgement
who
were
authors
of
the
Booke
hold
against
the
Lyturgie
,
of
which
opinion
we
are
also
.
4
If
these
reasons
be
intended
onely
to
shew
why
you
receive
not
our
forme
of
administration
,
it
is
that
which
(
we
are
perswaded
you
know
)
we
never
required
of
you
.
If
to
disallow
the
use
of
the
Booke
amongst
us
altogether
in
things
lawfull
,
good
and
pertinent
,
they
will
not
hold
weight
.
5
You
are
generally
(
as
you
say
)
loath
to
meddle
with
the
affaires
of
other
Churches
,
unlesse
you
have
been
necessarily
called
thereunto
.
But
when
some
upon
the
request
(
as
we
suppose
)
of
private
friends
,
and
others
out
of
their
zeale
and
forwardnesse
have
laboured
to
draw
many
to
separation
from
the
Sacrament
,
because
ministred
in
a
stinted
Lyturgie
:
wee
cannot
apprehend
any
just
ground
of
this
apologie
.
The
Rent
is
wide
,
and
some
brethren
had
their
hands
deepe
therein
,
which
made
us
at
this
present
to
crave
your
judgements
,
and
the
reasons
thereof
to
make
up
the
breach
.
6
I.
D.
objecteth
to
Master
P.
that
his
manner
of
preaching
was
disorderly
in
carrying
that
matter
,
he
speakes
of
,
to
the
Classes
,
before
he
had
declared
to
the
Church
the
equity
of
his
refusing
the
Ministers
desired
by
the
Scriptures
.
And
may
not
we
with
like
reason
object
,
that
this
manner
of
proceeding
is
disorderly
in
seeking
to
draw
men
to
Separation
,
because
of
stinted
Liturgie
,
before
you
had
shewed
to
us
or
other
brethren
(
whom
it
may
concerne
)
by
Scripture
,
or
reasons
drawne
from
thence
,
that
a
stinted
Liturgie
was
unlawfull
?
but
of
this
wee
may
intreat
more
fully
elsewhere
.
II.
POSITION
.
That
it
is
not
lawfull
to
joyne
in
prayer
,
or
receive
the
Sacraments
where
a
stinted
Liturgie
is
used
,
or
as
we
conceive
your
meaning
to
be
in
this
,
as
in
the
former
question
viz.
where
,
and
when
that
stinted
Liturgie
is
used
.
Answer
.
IT
seemeth
by
this
your
letter
,
the
ground
of
this
Position
hath
beene
the
separation
of
divers
from
your
assemblies
,
because
of
a
stinted
Liturgie
:
and
we
are
not
ignorant
of
the
rigid
separation
of
divers
people
,
who
withdraw
themselves
from
an
able
faithfull
ministry
,
as
no
ministry
of
Christ
,
and
from
their
godly
congregations
as
no
Churches
of
Christ
;
because
of
some
corruptions
from
which
(
through
want
of
light
,
not
love
of
the
truth
)
they
are
not
throughly
cleansed
.
Against
which
practise
we
have
ever
witnessed
.
As
for
our
Judgement
concerning
the
Position
it selfe
,
we
would
promise
two
things
;
First
concerning
the
persons
reading
this
Liturgie
,
which
may
be
either
an
ungodly
or
unable
Minister
,
or
an
able
and
a
godly
.
Secondly
,
concerning
the
Liturgie
it selfe
,
which
may
be
either
of
the
whole
or
some
select
prayers
,
which
may
be
conceived
to
be
the
least
offensive
.
Now
if
the
question
be
of
joyning
in
prayer
with
,
and
when
that
whole
Liturgie
is
used
,
or
where
that
which
is
used
,
is
read
by
an
unable
and
ungodly
Minister
,
we
then
see
not
how
it
can
be
lawfull
to
joyne
in
prayer
in
such
cases
;
For
1
The
prayers
of
the
Minister
are
not
his
private
prayers
,
but
the
publike
prayers
of
the
whole
assembly
,
whose
mouth
he
is
to
God.
And
when
the
prayers
offered
up
by
the
Minister
,
as
a
living
holy
,
and
acceptable
service
to
God
,
are
not
through
humane
frailty
,
but
otherwise
for
matter
and
manner
corrupt
,
wee
see
not
what
warrant
any
one
hath
to
joyne
with
such
prayers
,
Mal.
1.
13.
14.
2
When
men
ioyne
therein
with
an
insufficient
Ministry
,
they
doe
not
only
countenance
them
in
their
place
and
office
,
whom
the
Lord
hath
rejected
from
being
his
Priests
.
Hos
.
4.
6.
but
also
set
up
those
Idolls
and
means
of
worship
to
edifie
themselves
by
,
which
God
never
appointed
in
his
holy
word
Ezeck
.
11.
17.
But
if
the
question
be
of
joyning
in
some
few
select
prayers
read
by
an
able
and
painfull
Minister
out
of
that
booke
as
on
the
one
side
wee
are
very
tender
of
imputing
sin
to
the
men
that
so
joyne
:
so
on
the
other
side
,
we
are
not
without
feare
,
least
that
such
joyning
may
be
found
to
be
unlawfull
:
unlesse
it
may
appeare
that
the
Ministers
with
whom
the
people
have
communion
in
reading
those
prayers
doe
neither
give
any
scandall
by
reading
of
them
nor
give
unlawfull
honour
to
a
thing
abused
to
Idolatry
,
and
superstition
,
nor
doe
suffer
themselves
to
be
sinfully
limited
in
the
reading
of
them
.
Reply
.
SUfficient
hath
been
spoken
of
the
meaning
of
the
position
and
the
grounds
thereof
and
if
we
have
not
mistaken
your
judgment
&
practice
both
,
you
have
born
witnesse
against
both
that
you
call
the
rigid
seperation
,
and
this
more
moderate
also
;
And
we
humbly
wish
,
the
moderate
doe
not
degenerate
into
the
rigid
ere
long
.
It
is
very
strange
,
if
they
take
not
great
incouragement
upon
your
grounds
.
The
truth
of
our
ministery
,
Churches
,
Ordinances
,
and
calling
is
questioned
,
and
where
men
will
stay
the
Lord
knoweth
,
and
what
more
common
then
that
our
Liturgie
is
unlawfull
,
because
it
is
the
devise
of
man
;
The
Author
(
or
publisher
at
least
)
of
a
letter
against
our
Service
booke
beginneth
with
such
like
distinction
.
Against
this
Prayer-booke
(
saith
he
)
divers
have
pleaded
in
a
different
manner
.
First
some
arguments
are
proper
to
the
Separatists
qua
tales
,
viz.
that
it
is
offered
in
a
false
Church
;
2.
By
a
false
minister
;
3.
In
the
behalfe
of
the
subjects
of
the
Kingdome
of
Antichrist
.
These
are
properly
theirs
,
being
the
grounds
whereupon
they
make
a
totall
separation
from
all
the
Churches
in
this
Land
,
as
no
Churches
of
Christ
.
These
I
approve
not
,
yet
note
them
that
yee
may
see
upon
what
different
grounds
,
the
same
Position
is
maintained
by
severall
persons
,
and
that
yee
may
be
delivered
from
the
prejudice
,
which
hinders
many
from
receiving
those
truths
,
because
they
feare
the
reproach
of
Brownisme
.
Secondly
,
there
are
other
grounds
which
are
common
to
all
that
plead
for
the
the
puritie
of
Christs
ordinances
,
and
which
doe
not
necessarily
inferre
such
separation
,
but
only
serve
to
shew
the
unlawfulnesse
of
that
practise
,
and
our
communicating
therein
.
Thus
the
Epistle
wherein
the
same
distinction
of
separation
is
noted
:
but
how
truly
,
let
the
indifferent
judge
.
If
none
must
be
counted
Separatists
,
but
such
as
have
pleaded
against
the
booke
of
Common
prayer
as
unlawfull
,
because
offered
up
in
a
false
Church
,
&c.
then
are
there
none
such
in
the
world
,
that
we
have
knowne
or
heard
of
:
for
it
is
apparent
they
cast
us
off
as
no
Churches
of
Christ
,
because
our
Service
is
a
humane
devise
,
will-worship
,
Idolatry
;
And
not
on
the
contrary
,
that
our
Service
is
will-worship
,
or
Idolatry
,
because
our
Churches
are
false
Churches
.
Against
all
Communion
with
us
they
plead
,
because
we
are
a
false
Church
,
but
against
our
stinted
Liturgie
they
argue
not
in
that
manner
.
The
grounds
on
which
that
Authour
builds
(
which
he
saith
are
common
to
all
,
that
plead
for
the
purity
of
Gods
ordinances
)
are
one
and
the
same
with
the
grounds
of
the
Separatists
,
shafts
taken
out
of
the
same
quiver
and
peculiar
to
them
,
some
few
brethren
onely
excepted
,
who
of
late
have
looked
towards
that
opinion
.
See
how
affection
will
transport
.
Those
reasons
shall
be
common
to
all
that
plead
for
the
purity
of
Christs
Ordinances
,
which
were
never
taken
to
be
sound
and
true
,
either
by
the
reformed
Churches
abroad
,
or
by
the
godly
Brethren
at
home
,
whether
now
at
rest
with
the
Lord
,
or
for
the
present
living
,
or
yet
by
the
most
of
the
brethren
among
whom
they
live
,
and
with
whom
they
hold
societie
,
or
by
any
minister
or
Societie
which
did
hold
the
unitie
of
the
spirit
in
the
bond
of
peace
for
the
space
of
this
1400
yeares
and
upwards
,
by
your
owne
confession
,
unlesse
within
these
few
dayes
,
and
that
by
a
few
onely
.
If
this
be
not
to
strengthen
the
hands
of
the
Separatists
,
or
at
least
,
to
lay
blocks
of
offence
in
their
way
,
what
is
?
As
yet
we
thinke
most
of
them
that
have
separated
,
are
not
so
farre
gone
,
as
to
condemne
all
our
Assemblies
as
no
Churches
of
Christ
,
but
we
judge
they
have
proceeded
further
then
Christ
the
Lord
and
Saviour
of
his
Church
hath
given
them
commission
or
allowance
,
that
the
grounds
whereon
they
build
are
unsound
,
and
such
as
make
way
for
further
danger
,
if
the
Lord
prevent
not
.
And
that
the
reasons
mentioned
in
the
letters
are
the
proper
grounds
of
Separatists
,
and
not
common
to
all
them
that
seeke
the
purity
of
religion
,
for
they
are
not
approved
by
your selves
:
and
if
all
this
tend
not
to
turne
them
who
halt
,
out
of
the
right
way
,
wee
heartily
intreate
you
to
consider
.
Your
judgement
concerning
the
Position
,
you
deliver
in
three
propositions
(
for
so
many
they
be
for
substance
)
In
respect
of
the
persons
reading
the
Liturgie
,
or
the
thing
it selfe
that
is
read
.
As
if
any
part
of
the
Liturgie
bee
read
,
(
put
case
some
few
selected
prayers
onely
,
by
an
unable
and
ungodly
minister
:
it
is
unlawfull
(
say
you
)
for
the
people
to
joyne
in
that
case
.
But
if
it
be
unlawfull
for
the
people
to
joyne
,
when
an
ungodly
minister
readeth
some
few
select
prayers
,
it
is
either
in
respect
of
the
Minister
,
or
the
prayers
themselves
.
Not
of
the
prayers
themselves
,
for
they
be
select
and
choyce
,
faultlesse
both
in
respect
of
matter
and
manner
,
as
it
is
taken
for
granted
,
unlesse
this
distribution
be
to
no
purpose
;
if
in
respect
of
the
Minister
,
then
it
is
not
lawfull
to
joyne
with
such
a
one
in
any
ordinance
of
God
whatsoever
.
For
if
the
Minister
make
it
unlawfull
,
then
all
communion
in
any
part
of
Gods
worship
,
with
such
Ministers
is
unlawfull
,
and
so
the
Church
in
all
ages
of
the
world
,
the
Prophets
,
our
Saviour
Christ
,
the
Apostles
,
and
the
faithfull
in
the
primitive
Churches
sinned
,
in
holding
Communion
with
such
,
when
the
Priests
were
dumbe
dogges
that
could
not
barke
,
and
greedy
dogges
that
could
never
have
enough
;
when
the
Prophets
prophesied
lies
,
and
the
Priests
bare
rule
by
their
meanes
;
when
the
Priests
bought
and
sold
Doves
in
the
Temple
,
and
tooke
upon
them
to
provide
such
things
for
them
that
were
to
offer
;
when
the
Pharisees
corrupted
the
Law
by
false
glosses
,
taught
for
doctrines
mens
precepts
,
made
the
commandements
of
God
of
none
effect
through
their
traditions
,
under
pretence
of
long
prayer
devoured
widowes
houses
,
taught
the
Law
,
but
practised
it
not
;
when
they
were
such
,
and
did
such
things
,
they
were
ungodly
Ministers
;
But
we
never
find
that
the
Prophets
,
our
Saviour
,
the
Apostles
,
did
either
forbeare
themselves
,
or
warne
the
faithfull
not
to
communicate
with
such
in
the
ordinance
of
worship
.
We
reade
our
Saviour
charged
his
Disciples
,
to
beware
of
the
leaven
of
the
Scribes
and
Pharisees
,
to
let
them
alone
,
because
they
were
the
blind
leaders
of
the
blind
,
but
he
never
forbade
to
communicate
with
them
in
the
ordinances
of
God.
It
is
not
then
for
private
Christians
to
withdraw
themselves
from
the
ordinance
of
worship
,
and
communion
of
the
Church
,
because
such
are
permitted
to
deale
in
the
holy
things
of
God
,
whom
they
judge
or
know
unfit
:
when
men
joyne
in
the
worship
of
God
with
unworthy
Ministers
,
they
doe
not
countenance
them
in
their
place
and
office
,
but
obey
the
commandement
of
God
,
who
requires
their
attendance
upon
his
highnesse
in
that
way
and
meanes
.
To
goe
no
further
then
the
text
you
quote
,
Because
thou
hast
despised
knowledge
,
I
will
also
reject
thee
,
&c.
Properly
the
text
is
spoken
of
the
ten
tribes
called
Israel
,
and
the
Priests
among
them
who
worshipped
the
Calves
which
Ieroboam
had
set
up
,
whom
the
Lord
threatneth
to
reject
,
because
they
had
rejected
knowledge
being
either
wilfully
ignorant
,
or
withholding
the
truth
in
unrighteousnesse
.
Whether
they
were
for
the
present
absolutely
rejected
,
or
the
Lord
threatens
only
to
reject
them
we
will
not
dispute
.
This
may
suffice
that
it
is
not
to
be
found
either
in
this
or
any
other
Text
of
Scripture
,
that
the
people
joyning
in
the
true
Worship
of
God
,
with
unworthy
Ministers
,
do
countenance
them
in
their
place
thereby
.
On
the
contrary
,
if
you
will
extend
this
Text
to
all
unworthy
Ministers
of
what
sort
soever
,
whom
the
word
of
truth
doth
condemne
as
not
approved
Ministers
of
God
,
the
Scripture
teacheth
evidently
not
onely
that
the
people
by
joyning
do
not
countenance
them
in
their
place
and
office
,
but
that
they
must
and
ought
to
joyne
with
them
in
the
worship
of
God
,
and
in
separating
from
the
Ordinance
they
shall
sinne
against
God
,
much
lesse
then
do
they
in
such
joyning
set
those
Idols
and
meanes
of
worship
,
which
God
never
appointed
in
his
Word
.
For
the
worship
is
of
God
,
and
the
Ministery
is
of
God
,
the
person
unworthily
executing
his
place
,
is
neither
set
up
by
some
few
private
Christians
,
nor
can
by
them
be
removed
.
And
warrant
to
withdraw
themselves
from
the
worship
of
God
,
because
such
as
ought
not
,
are
suffered
to
entermeddle
in
the
holy
things
of
God
,
they
have
none
from
God.
Dumbe
Dogs
,
greedy
Dogs
,
Idol-sheepheards
,
false
Prophets
,
Strangers
,
are
unworthy
Ministers
,
but
they
that
communicate
with
such
in
the
ordinance
of
worship
,
are
never
said
to
set
up
Idols
or
means
of
worship
which
God
never
appointed
.
The
sheep
of
Christ
will
not
heare
strangers
in
the
Lords
sense
,
but
outwardly
they
heard
those
strangers
preach
(
if
the
Scribes
and
Pharisees
were
such
)
and
by
hearing
them
discovered
them
to
be
strangers
,
i.
e.
false
Prophets
;
Some
strangers
at
least
,
of
whom
our
Saviour
speaks
,
were
of
the
true
Church
,
and
of
Israel
,
but
brought
false
doctrine
tending
to
kill
the
soule
,
such
strangers
none
should
heare
,
that
is
,
believe
and
follow
:
but
as
they
be
tolerated
in
the
Church
,
so
they
may
hear
them
,
so
long
as
they
bring
the
truth
.
Unworthy
Ministers
are
no
Ministers
for
themselves
,
but
they
are
Ministers
for
the
people
of
God
,
that
is
,
so
long
as
they
be
in
the
place
of
Ministers
,
the
acts
of
their
administrations
are
of
force
to
the
faithfull
,
if
they
observe
the
forme
of
administration
prescribed
by
Christ
;
for
Christs
Ordinances
have
their
efficacy
from
him
,
not
from
them
that
serve
about
them
,
and
evill
Ministers
minister
not
in
their
own
name
,
but
in
Christs
and
by
his
Commission
.
It
hath
evermore
bin
held
for
a
truth
in
the
Church
of
God
,
that
although
somtimes
the
evill
have
chiefe
authority
in
the
ministration
of
the
Word
and
Sacraments
,
yet
for
as
much
as
they
doe
not
the
same
in
their
own
name
but
in
Christs
,
and
minister
by
his
Commission
and
Authority
,
wee
may
use
their
Ministery
both
in
hearing
the
Word
,
and
receiving
the
Sacraments
;
neither
is
the
effect
of
Christs
Ordinance
taken
away
,
by
their
wickednesse
,
nor
the
grace
of
Gods
gifts
diminished
from
such
as
by
faith
,
and
rightly
doe
receive
the
Sacraments
administred
to
them
which
are
effectuall
;
because
of
Christs
institution
and
promise
,
although
they
be
ministred
by
evill
men
.
Beza
de
Presbyt
.
et
excōmunicat
.
p.
25
26.
Ista
vero
,
quia
nonnulli
à
sacris
caetib
.
&
sacrament
.
usu
propter
aliorum
vitia
ultro
abstinent
i.
e.
seipsos
excommunicant
magnam
reprehensionem
merentur
.
The
reasons
whereby
the
ancient
Churches
condemned
the
Donatists
and
Catharists
for
their
voluntary
and
seditious
separation
and
the
moderne
Churches
condemne
the
Anabaptists
for
their
unwarrantable
departure
from
,
and
so
renting
of
the
body
of
Christ
,
will
hold
against
separation
from
the
prayers
of
the
congregation
,
because
they
are
read
by
an
ungodly
minister
.
The
second
proposition
.
Where
the
whole
Liturgie
is
used
,
though
by
an
able
and
godly
Minister
,
it
is
not
lawfull
to
joyne
in
prayer
in
that
case
.
Herein
wee
cannot
be
of
your
judgement
;
for
in
the
times
of
the
Prophets
,
and
our
Saviour
Christ
,
as
great
abuses
,
no
question
,
were
found
in
the
Church
of
the
Jews
in
the
administration
of
holy
things
of
God
as
can
be
imagined
in
our
Liturgie
or
forme
of
prayer
:
but
the
Prophets
and
our
Saviour
who
taught
the
people
to
keepe
themselves
pure
and
undefiled
,
never
taught
them
to
separate
from
the
administration
of
the
holy
things
of
God.
And
if
the
presence
at
our
forms
of
prayer
be
not
lawful
by
reason
of
the
corruptions
alleaged
,
there
can
be
no
visible
society
named
throughout
the
world
since
200.
yeeres
after
Christ
or
thereabouts
,
wherein
a
Christian
might
lawfully
joyne
in
Prayer
,
reading
the
Scripture
,
hearing
the
word
or
participation
of
the
Sacraments
.
For
compare
the
doctrines
,
prayers
,
rites
at
those
times
in
use
in
the
Churches
with
ours
,
and
in
all
these
,
(
blessed
be
the
name
of
the
Lord
)
wee
are
more
pure
then
they
.
But
no
man
will
be
so
bold
(
we
hope
)
as
to
affirme
the
state
of
the
Churches
within
200.
yeeres
after
Christ
,
to
be
so
miserably
decayed
that
the
faithfull
could
not
without
sin
hold
communion
with
them
in
the
aforesaid
ordinances
.
The
prayers
of
the
Minister
,
whether
conceived
or
stinted
in
a
set
forme
,
be
not
his
private
prayers
,
but
the
publike
prayers
of
the
whole
assembly
,
whose
mouth
he
is
to
God
both
in
the
one
and
the
other
.
But
you
will
not
say
,
the
people
ought
not
to
joyne
with
their
Pastor
in
the
publique
assembly
,
if
ought
bee
amisse
in
his
prayer
for
matter
,
or
manner
,
or
both
.
It
is
all
one
to
the
people
in
this
case
,
whether
the
fault
be
personall
(
as
some
distinguish
)
or
otherwise
knowne
beforehand
or
not
knowne
:
For
if
simple
presence
defile
,
whether
it
was
knowne
beforehand
or
not
,
all
presence
is
faulty
.
And
if
simple
presence
defile
not
,
our
presence
is
not
condemned
,
by
reason
of
the
corruptions
knowne
,
whereof
we
stand
not
guilty
,
whether
the
corruption
be
through
humane
frailty
or
not
,
it
is
not
in
us
to
enquire
,
but
rather
whether
we
be
called
to
come
,
and
the
faults
such
as
one
Christian
cannot
or
must
not
tolerate
in
another
without
breach
of
charity
.
For
if
the
errour
be
such
as
may
be
tolerated
,
and
I
am
called
to
be
present
;
by
such
fault
I
am
not
defiled
though
knowne
before
.
If
the
error
be
such
as
in
conscience
may
not
be
tolerated
,
though
not
knowne
before
hand
,
I
am
bound
,
if
present
some
way
to
professe
against
it
.
This
distinction
of
personall
and
ministeriall
faults
in
this
case
untill
it
be
cleared
by
some
Text
of
Scripture
or
sound
reason
from
the
word
,
must
goe
for
the
devise
of
man.
A
Church
,
a
Minister
,
or
a
Christian
may
be
stiffe
in
an
error
(
being
misperswaded
it
is
a
truth
)
after
many
meanes
long
used
to
convince
them
,
with
whom
yet
we
must
hold
communion
in
the
ordinances
of
Religion
:
and
the
error
may
be
such
as
we
cannot
without
hypocrisy
or
denyall
of
the
truth
hold
communion
,
though
such
meanes
of
conviction
have
not
gone
before
.
But
the
corruptions
alleadged
against
our
forme
of
prayer
for
matter
or
manner
,
are
such
as
one
Christian
may
and
must
tolerate
in
another
where
he
hath
no
power
to
redresse
them
.
Hath
not
Christian
wisdome
and
experience
of
humane
frailties
lessoned
you
(
deere
brethren
)
to
beare
one
with
another
in
matters
of
greater
consequence
then
any
have
or
can
be
objected
truly
against
the
form
of
prayer
in
use
among
us
?
And
why
such
corruptions
should
not
be
ascribed
to
humane
frailty
;
we
see
not
:
For
if
a
godly
Minister
make
use
of
a
book
in
things
which
he
judgeth
lawfull
for
matter
and
manner
,
the
corruption
in
him
that
useth
it
according
to
his
judgement
,
from
what
cause
can
it
spring
but
humane
ignorance
and
frailty
?
We
rest
assured
you
question
not
the
integrity
of
many
,
who
make
much
more
use
of
the
booke
then
onely
in
a
few
select
prayers
.
From
the
bottome
of
our
hearts
we
desire
and
pray
that
God
would
remove
out
of
his
Church
and
worship
whatsoever
offendeth
for
matter
or
manner
,
and
that
all
things
may
be
so
done
,
not
onely
that
they
may
be
tolerated
but
that
they
might
be
approved
in
the
conscience
of
all
men
.
But
we
are
perswaded
that
not
onely
some
few
select
prayers
but
many
prayers
&
other
exhortations
may
lawfully
be
used
,
with
fruit
and
edification
to
Gods
people
.
To
aggravate
faults
especially
when
it
tends
to
draw
away
people
from
the
Ordinances
of
God
,
is
no
lesse
fault
then
to
excuse
them
,
it
may
be
greater
,
and
therefore
we
dare
not
esteeme
the
prayers
read
by
a
godly
and
faithfull
Minister
according
to
the
booke
in
use
among
us
,
a
corrupt
sacrifice
whether
in
such
as
read
them
,
or
them
that
be
present
.
In
them
that
join
according
to
Christs
command
(
and
liberty
of
absence
from
Christ
hath
not
beene
shewed
)
notwithstanding
the
corruptions
,
we
hold
the
prayers
to
be
an
holy
and
acceptable
sacrifice
to
God
,
and
pleasing
to
Jesus
Christ
.
The
corrupt
sacrifice
is
that
,
which
the
deceiver
bringeth
voluntarily
,
and
out
of
neglect
,
having
a
male
in
his
flock
:
but
the
faithfull
bringeth
himself
and
his
godly
desires
according
to
the
will
of
God
,
and
as
for
corruptions
,
whether
respecting
matter
or
forme
,
they
are
none
of
his
,
they
cleave
not
to
his
Sacrifice
to
staine
or
pollute
it
.
As
for
the
Text
of
the
Prophet
Mal.
1.
13
,
14.
it
is
cited
by
many
in
this
businesse
,
and
to
many
purposes
applyed
,
but
we
cannot
finde
that
in
the
Prophet
for
which
it
is
here
brought
,
The
deceiver
is
accursed
that
offereth
a
corrupt
thing
to
the
Lord.
This
we
reade
and
beleeve
,
but
that
a
godly
man
,
being
present
at
this
forme
of
prayer
among
us
,
read
by
a
godly
and
faithfull
Minister
,
is
the
deceiver
,
who
offereth
a
corrupt
thing
unto
the
Lord
,
that
is
not
proved
.
No
argument
can
be
brought
from
this
place
to
the
purpose
,
but
by
analogy
,
which
is
a
kinde
of
arguing
of
all
other
most
ready
at
hand
,
but
lyable
to
most
exceptions
,
and
apt
to
draw
aside
,
if
great
care
be
not
had
,
(
which
in
this
place
we
finde
not
)
to
take
the
proportion
in
every
materiall
point
just
and
right
.
And
we
desire
such
as
alleadge
this
passage
of
Scripture
against
simple
presence
at
the
prayers
of
our
Liturgy
,
advisedly
to
consider
whether
God
allow
them
to
make
such
application
of
his
truth
which
wee
much
doubt
of
,
to
say
no
more
.
Your
third
proposition
.
That
as
you
are
very
tender
of
imputing
sinne
to
those
men
that
joyne
in
some
select
prayers
read
by
an
able
and
godly
Minister
:
so
on
the
other
side
you
are
not
without
feare
,
least
such
joyning
may
be
found
unlawfull
,
unlesse
it
may
appeare
that
the
Ministers
with
whom
the
people
have
communion
in
reading
those
Prayers
,
neither
give
any
scandall
by
reading
them
,
nor
give
unlawfull
honour
to
a
thing
abused
to
Idolatry
and
Superstition
,
nor
doe
suffer
themselves
to
be
sinfully
limited
in
the
reading
of
them
.
1
We
cannot
conceive
how
you
should
imagine
the
practice
of
a
godly
Minister
in
reading
some
few
select
prayers
to
be
scandalous
or
offensive
in
their
congregations
when
the
people
generally
,
not
in
their
assemblies
onely
,
but
throughout
the
whole
land
,
were
perswaded
of
the
lawfulnesse
of
that
course
till
now
of
late
some
have
beene
drawne
away
to
separate
,
who
yet
by
warrant
of
Scripture
produce
nothing
of
weight
to
countenance
that
practice
.
2
If
the
booke
should
be
as
you
take
it
an
idolathite
,
latent
offence
doth
not
oblige
.
If
any
man
say
unto
thee
,
this
is
sacrificed
to
Idols
,
eat
it
not
,
so
that
if
it
doe
not
manifestly
appeare
that
this
practice
is
scandalous
;
it
is
not
lawfull
for
the
people
to
withdraw
themselves
.
3
The
book
(
we
speake
of
the
Liturgie
so
far
as
it
is
sound
and
good
)
by
your
confession
is
no
Idolathite
,
neither
was
it
taken
out
of
the
Masse-book
in
such
sense
as
you
object
,
but
rather
the
masse
&
other
Idolatrous
prayers
were
added
to
it
,
for
popery
is
as
a
scab
or
leprosie
cleaving
to
the
Church
,
and
many
truths
belonging
to
the
Church
as
her
proper
legacie
were
stollen
and
heaped
together
in
that
denne
.
And
why
the
true
man
may
not
challenge
his
goods
where
ever
he
finds
thē
,
or
the
thiefe
plead
title
to
the
true
mans
goods
by
prescription
,
we
know
not
?
It
is
no
hard
taske
to
shew
that
our
Service-booke
was
reformed
in
most
things
according
to
the
purest
Liturgies
which
were
in
use
in
the
Church
long
before
the
masse
was
heard
of
in
the
world
.
And
if
that
could
not
be
shewed
,
yet
formes
of
speech
generally
taken
(
we
speak
not
of
this
or
that
speciall
word
or
phrase
)
is
no
more
defiled
by
Idolatry
then
the
light
aire
,
or
place
where
Idolatry
is
committed
.
It
is
not
unlawfull
to
pray
,
Lord
helpe
,
or
Lord
have
mercy
,
or
to
give
thankes
,
praised
bee
God
,
because
the
Papists
say
,
Lady
helpe
,
or
,
praised
be
God
and
the
Virgin
Mary
.
Fourthly
,
Put
case
the
Minister
in
reading
such
prayers
gives
offence
,
or
attributes
unlawfull
honour
to
a
thing
abused
to
Idolatry
and
Superstition
,
or
suffer
himselfe
to
be
sinfully
limited
in
the
reading
of
them
,
what
is
that
to
the
faithfull
?
This
can
be
no
just
ground
of
the
people
's
not
joyning
with
them
in
the
worship
of
God
,
for
that
offence
is
personall
onely
,
and
not
the
sin
of
them
that
be
present
,
they
joyn
in
prayer
onely
,
and
not
in
his
reading
or
limiting
himself
.
Not
to
say
that
every
particular
person
must
be
herein
both
accuser
and
Judge
.
If
he
give
offence
must
they
stumble
at
the
stone
,
and
separate
from
the
ordinance
of
grace
?
wee
should
rather
think
it
is
their
duty
to
look
unto
their
feet
,
that
they
goe
not
awry
.
Let
it
be
shewed
out
of
the
Word
of
God
,
that
either
the
Minister
is
guilty
of
giving
unlawfull
honour
,
or
that
the
people
may
lawfully
withdraw
themselves
in
case
he
should
do
so
,
and
we
will
then
say
as
you
do
,
but
untill
that
be
proved
,
(
being
pressed
and
called
to
proffer
our
judgements
)
we
believe
that
separation
is
scandalous
and
sinfull
,
never
taught
of
God
,
nor
confirmed
by
the
approved
example
of
the
godly
in
any
age
or
time
of
the
Church
:
yea
,
against
the
positive
Law
of
God
,
injurious
to
the
Churches
distracting
Christians
,
bringing
contempt
upon
the
Ordinances
of
God
,
and
defrauding
believers
of
the
spirituall
food
of
their
souls
,
which
is
indeed
to
infringe
their
Christian
liberty
,
and
what
ever
may
be
thought
of
it
now
,
in
former
times
it
hath
been
accounted
no
small
offence
.
Fiftly
,
if
this
and
such
like
scruples
make
it
unlawfull
to
joyn
in
the
ordenance
of
worship
,
we
must
hold
communion
with
no
society
under
heaven
.
For
may
not
the
brethren
which
hold
all
stinted
Liturgies
,
and
set
forms
unlawfull
say
with
like
strength
of
reason
,
It
is
unlawfull
to
joyn
in
conceived
prayer
with
others
,
if
either
they
give
too
little
honour
to
it
,
as
deeming
the
other
lawfull
,
or
sinfully
limiting
,
or
suffering
themselves
to
be
limited
to
one
stinted
forme
,
though
conceived
at
first
by
them selves
?
And
may
not
the
brethren
who
hold
a
stinted
forme
lawfull
in
like
manner
object
?
It
is
unlawfull
to
joyn
in
prayer
with
them
because
they
attribute
too
much
honour
to
conceived
prayer
,
as
making
their
device
and
method
the
worship
of
God
?
And
may
not
the
Brethren
which
hold
it
lawfull
to
use
some
selected
prayers
according
to
the
forms
among
us
,
upon
the
same
grounds
condemne
communion
with
both
sorts
?
and
all
of
them
one
with
another
,
because
they
either
limit
themselves
too
much
,
or
too
little
?
You
say
in
the
exposition
of
the
first
position
,
many
Preachers
constantly
use
a
set
form
of
prayer
of
their
own
making
before
their
Sermons
,
must
you
not
say
upon
this
ground
,
that
it
is
unlawfull
to
joyn
with
them
,
because
they
sinfully
stint
themselves
?
In
probability
a
Christian
may
presume
,
that
in
the
publike
worship
of
God
,
there
will
be
through
humane
ignorance
&
infirmity
somwhat
amiss
for
matter
,
or
manner
,
or
both
,
&
that
upon
this
ground
,
he
must
joyn
with
no
society
in
any
part
of
Gods
worshipat
all
.
The
advancing
of
every
small
difference
to
this
height
,
is
that
which
will
bring
all
to
confusion
,
if
men
walk
uniforme
to
their
own
principles
.
It
is
well
observed
by
Master
I.
Da.
that
unlesse
men
will
yield
so
much
favour
each
to
other
in
some
difference
of
opinions
,
a
dissolving
not
onely
of
Churches
,
but
of
humane
societies
also
must
necessarily
follow
,
&
not
onely
not
two
Ministers
,
but
not
two
men
should
live
together
,
which
were
to
put
off
even
humanity
it selfe
.
Sixtly
,
wee
have
credibly
heard
that
you
hold
fellowship
with
professed
,
rigid
Separatists
without
any
acknowledgment
of
their
errour
,
and
receive
them
as
members
,
or
communicate
with
them
in
the
priviledges
of
the
Church
,
though
you
professe
you
approve
not
their
opinion
or
practice
.
And
if
in
godly
wisdome
,
you
can
see
grounds
to
joyn
with
them
,
we
marvell
you
should
be
so
timorous
in
this
particular
.
Seventhly
,
if
you
judge
the
practice
of
such
godly
Ministers
,
scandalous
to
them
that
separate
from
the
ordinance
,
because
it
is
not
administred
in
this
,
or
that
but
in
a
stinted
form
.
It
is
a
scandall
taken
,
and
not
given
;
and
by
forbearing
,
if
to
confirme
men
in
errour
,
be
to
scandalize
them
,
they
should
offend
them
the
more
:
yea
,
they
should
prejudice
the
truth
,
and
it
might
be
an
occasion
to
beget
needlesse
scruples
in
others
,
and
draw
them
ignorantly
from
the
fellowship
of
the
Saints
in
the
holy
ordinances
of
God
,
and
strengthen
them
who
by
your
owne
confession
,
are
run
too
far
into
Schisme
already
.
III
POSITION
.
That
the
children
of
godly
and
approved
Christians
,
are
not
to
be
baptized
untill
their
parents
be
set
members
of
some
particular
Congregation
IV
POSITION
.
That
the
Parents
themselves
,
though
of
approved
piety
,
are
not
to
be
received
to
the
Lords
Supper
,
untill
they
be
admitted
as
set
Members
.
Answ
.
THese
two
Positions
may
be
maintained
with
one
and
the
same
defence
,
being
somewhat
coincident
,
and
therfore
we
joyn
them
as
if
they
were
but
one
.
Therefore
to
prevent
all
mistakes
,
it
may
please
you
to
take
notice
that
we
are
not
of
their
judgement
who
refuse
all
religious
communion
with
such
as
are
not
Church
Members
,
nor
doe
wee
appropriate
communion
in
this
priviledge
of
the
seals
only
to
the
Members
of
our
own
Churches
,
excluding
all
other
Churches
of
Christ
from
the
same
,
though
they
may
be
through
errour
or
humane
frailty
defective
in
some
matters
of
order
,
provided
that
the
liberty
of
our
Churches
be
preserved
,
of
receiving
such
satisfaction
as
is
meet
(
as
well
by
Letters
of
recommendation
,
or
otherwise
if
it
be
requisite
)
concerning
those
whom
wee
admit
unto
fellowship
in
the
seals
.
For
as
we
account
it
our
duty
to
keepe
the
unity
of
spirit
inviolate
with
any
,
in
whom
we
discerne
any
fruits
of
the
spirit
,
so
we
hold
our selves
bound
to
discharge
this
duty
,
according
to
order
.
Spirituall
cōmunion
in
prayers
,
holy
conferences
&
other
religious
actions
of
like
nature
we
maintain
with
al
godly
persons
,
though
they
be
not
in
Church
order
:
But
Church
communion
we
hold
onely
with
Church
members
admitting
to
fellowship
of
the
seals
the
known
and
approved
,
&
orderly
recommended
members
of
any
true
Church
.
But
into
fellowship
of
the
censures
,
admittance
of
members
and
choice
of
Officers
,
onely
the
members
of
that
particular
Church
whereof
they
and
we
(
any
of
us
)
stand
members
.
These
things
being
premised
,
the
considerations
whereupon
our
judgement
and
practice
is
swayed
for
administration
of
the
Seals
onely
to
such
as
are
in
order
of
a
true
visible
Church
are
these
that
follow
.
Reply
.
VVHat
is
here
premised
to
prevent
all
mistakes
,
doth
seem
more
to
raise
then
to
abate
scruples
if
we
mistake
not
your
meaning
.
You
refuse
not
all
religious
communion
with
all
that
are
not
Church
members
,
and
so
much
they
professe
,
who
formerly
have
gone
for
,
and
professed
themselves
Separatists
from
our
Assemblies
.
You
do
not
appropriate
this
priviledge
of
the
Seals
onely
to
the
members
of
your
own
Churches
,
excluding
all
other
Churches
of
Christ
from
the
same
;
If
your
meaning
be
onely
this
,
that
you
deny
not
the
Sacraments
administred
in
other
Churches
to
be
the
true
Sacraments
of
Christ
for
substance
,
then
you
ascribe
little
more
to
the
Churches
of
Christ
in
this
,
then
to
the
Synagogue
of
Satan
,
the
Church
of
Rome
.
For
you
will
not
deny
Baptisme
administred
among
them
to
be
true
for
substance
:
If
you
deny
not
to
have
fellowship
with
them
in
the
Scals
,
and
to
admit
them
to
the
Sacrament
,
and
to
communicate
with
them
:
then
either
your
judgment
is
contrary
to
your
practice
,
or
you
exclude
the
Churches
of
England
from
the
number
of
true
visible
Churches
of
Christ
,
which
is
to
destroy
what
you
formerly
builded
,
and
here
professe
.
All
possible
care
to
keep
the
Ordinances
of
God
from
contempt
,
we
allow
and
commend
,
provided
you
go
not
beyond
the
Lords
warrant
,
and
deny
not
the
priviledges
of
the
Church
to
them
,
to
whom
they
are
due
by
divine
appointment
,
nor
the
name
and
title
of
Church
to
those
societies
,
which
God
hath
plentifully
blessed
with
means
of
grace
,
have
received
the
Tables
and
Seals
,
and
have
entred
into
Covenant
with
his
Highnesse
.
Your
liberty
to
receive
such
satisfaction
as
is
meet
,
is
not
called
into
question
,
nor
whether
you
are
to
keep
the
bond
of
the
Spirit
inviolate
according
to
order
.
But
whether
this
be
to
keep
the
bond
of
the
Spirit
inviolate
(
viz
)
to
exclude
from
the
Sacrament
true
visible
believers
or
knowne
recommended
Christians
,
formerly
members
of
visible
Churches
among
us
;
and
their
children
;
because
they
are
not
members
(
as
you
speak
)
in
Church
Order
.
And
whether
God
alloweth
to
put
this
difference
between
Church
mēbers
of
your
societies
&
other
visible
believers
walking
in
holines
,
though
not
admitted
members
of
any
society
according
to
your
Church
order
,
as
to
receive
the
one
,
though
members
of
another
society
,
unto
the
Seals
,
and
to
debar
the
other
and
their
children
.
These
are
the
things
to
be
considered
in
these
present
positions
.
And
first
we
will
examine
your
Reasons
for
your
judgment
and
practice
by
themselves
,
and
then
so
far
as
we
judge
meet
,
try
your
answers
to
the
objections
you
make
against
it
.
1
Consideration
.
THe
Seals
Baptism
&
the
Lords
Supper
are
given
to
the
Church
,
as
a
priviledge
peculiar
therto
in
ordinary
dispensation
.
Indeed
the
preaching
of
the
word
is
not
so
,
being
an
ordinance
given
not
onely
for
the
edifying
of
the
Church
already
gathered
but
also
for
the
gathering
of
men
to
the
Churches
that
yet
are
without
:
wheras
the
dispensing
of
the
Seals
is
Gods
Ordinance
,
given
onely
for
the
edifying
of
the
Church
being
gathered
,
and
not
for
the
gathering
of
it
:
And
because
there
is
now
,
no
universall
visible
Church
on
earth
wherein
the
Seals
are
dispenced
,
there
being
no
place
,
nor
time
,
nor
Officers
,
nor
Ordinances
appointed
in
the
New
Testament
by
Christ
our
Lord
,
for
any
such
Assemblies
as
the
Iewes
had
under
Moses
.
It
remains
that
the
Christian
Churches
,
whereunto
these
priviledges
were
given
,
are
congregationall
,
consisting
onely
of
so
many
as
may
and
do
meet
together
ordinarily
in
one
place
for
the
publike
worshipping
of
God
,
and
their
own
edifying
.
Hence
it
is
that
we
read
so
much
in
the
New
Testament
of
the
Churches
in
the
plurall
number
,
the
Churches
of
Christ
,
the
Churches
of
God
,
the
Churches
of
the
Saints
:
and
not
onely
when
they
were
of
divers
Nations
,
the
Churches
of
the
Gentiles
,
but
also
of
the
same
Nation
,
The
Churches
of
Iudèa
,
and
not
onely
when
that
Country
was
of
large
extent
and
circuit
,
the
Churches
of
Asia
,
but
also
of
a
small
part
of
the
Country
,
The
Churches
of
Galatia
:
yea
,
when
congregations
in
severall
Cities
are
spoken
of
,
They
are
called
Churches
,
as
the
Churches
of
Ierusalem
,
the
Churches
at
Antioch
.
To
wind
up
all
,
seeing
the
Churches
in
the
Gospell
are
congregationall
,
and
that
Baptisme
and
the
Lords
Supper
(
being
Church
priviledges
)
belong
onely
to
the
Churches
,
it
will
follow
,
that
as
City
priviledges
belong
onely
to
Citizens
and
their
children
:
so
baptisme
and
the
Lords
Supper
being
Church
priviledges
,
belong
onely
to
the
members
of
particular
Churches
,
and
their
seed
.
And
that
seeing
sigillum
sequitur
donum
,
to
apply
them
to
others
what
is
it
but
to
abuse
them
?
As
a
seal
of
a
corporation
is
abused
if
added
to
confirme
the
grant
of
priviledges
which
are
peculiar
to
any
Towne
corporate
to
one
that
being
no
free-man
of
that
corporation
is
uncapable
thereof
.
Reply
.
IF
by
the
Church
be
understood
the
Society
of
men
,
professing
the
entire
faith
of
Christ
,
the
seales
are
given
unto
it
as
a
peculiar
priviledge
;
but
if
by
the
Church
you
understand
onely
a
congregationall
assembly
in
Church
order
,
the
seales
were
never
appropriated
to
it
.
But
to
examine
every
thing
in
order
as
it
is
propounded
.
1
The
Seales
,
Baptisme
,
and
the
Lords
Supper
,
are
given
to
the
Church
as
priviledges
peculiar
thereunto
,
not
onely
in
ordinary
(
as
you
say
)
but
also
in
extraordinary
dispensation
.
True
baptisme
is
not
without
the
Church
,
but
within
it
;
an
ordinance
given
to
it
,
and
they
that
are
baptised
,
must
needes
be
of
a
Church
.
The
Sacraments
are
the
seales
of
the
Covenant
to
the
faithfull
,
which
is
the
forme
of
the
Church
,
and
when
for
substance
rightly
used
,
tokens
and
pledges
of
our
spirituall
admittance
and
entertainment
into
the
Lords
family
,
and
Symbolls
or
testimonies
whereby
the
people
of
God
are
distinguished
from
all
other
Nations
.
This
is
most
certain
,
as
in
the
ordinary
;
so
in
the
extraordinary
dispensation
of
the
Seales
,
as
is
confirmed
by
the
Texts
of
Scripture
alleadged
in
the
Margine
.
For
the
Apostles
(
as
you
say
)
dispenced
the
seales
in
an
extraordinary
way
,
but
the
seales
dispenced
by
the
Apostles
were
Seales
of
the
covenant
,
priviledges
peculiar
to
the
Church
,
priviledges
of
spirituall
admittance
and
entertainment
into
the
Lords
family
.
And
when
you
say
the
dispencing
of
the
Seals
is
an
Ordinance
given
onely
for
the
edifying
of
the
Church
being
gathered
,
and
not
for
the
gathering
of
it
,
must
it
not
be
understood
in
extraordinary
,
dispensation
as
wel
as
ordinary
:
To
what
pupose
then
are
those
words
(
in
ordinary
dispensation
)
added
to
the
proposition
?
if
thereby
you
would
intimate
that
the
Sacraments
be
not
the
peculiar
priviledges
of
the
Church
,
and
Seales
of
the
Covenant
in
extraordinary
dispensation
,
it
is
evidently
crosse
to
the
Text
you
cite
,
and
to
your selves
afterward
.
If
your
meaning
be
,
that
in
ordinary
dispensation
the
Sacraments
doe
of
right
belong
to
them
onely
,
who
bee
set
members
of
a
visible
congregation
,
it
is
all
one
with
the
conclusion
,
that
which
is
in
question
and
should
be
proved
,
and
that
which
this
very
Scripture
doth
plentifully
disprove
'
;
for
they
that
were
baptised
were
not
set
members
of
a
particular
congregationall
Church
whereunto
they
were
baptised
,
nor
in
a
Church
way
before
baptisme
(
as
is
evident
and
granted
by
the
most
of
your selves
)
but
by
baptisme
solemnly
admitted
into
the
Church
,
and
then
it
is
not
for
your
purpose
;
or
they
were
set
members
(
as
some
of
the
brethren
seeme
to
contend
in
answer
to
the
objection
framed
against
this
consideration
)
and
then
the
words
are
more
then
superfluous
.
Added
,
they
were
to
prevent
the
objection
which
you
foresaw
might
be
made
from
the
Apostles
practice
and
example
but
so
as
they
cut
asunder
the
sinews
of
the
consideration
it selfe
,
and
make
it
of
no
force
.
For
as
those
beleivers
were
of
the
Church
:
so
are
approved
Christians
and
their
seed
among
us
:
therefore
the
priviledges
of
the
seales
belong
unto
them
.
2
And
as
the
seales
:
so
is
the
word
of
salvation
preached
and
received
a
priviledge
of
the
Church
.
If
by
the
preaching
of
the
word
you
understand
nothing
but
the
tender
of
salvation
or
the
publishing
of
the
will
of
God
,
concerning
the
salvation
of
man
,
whether
by
private
or
publike
persons
;
it
is
not
proper
to
the
Church
but
an
ordinance
given
for
the
gathering
of
men
to
the
Church
,
and
not
only
for
the
edifying
of
the
Church
.
For
the
Apostles
first
preached
to
the
Gentiles
when
Infidels
,
that
they
might
be
converted
;
And
we
doubt
not
but
a
Minister
or
private
Christian
comming
into
a
country
of
Infidells
,
may
as
occasion
is
offered
,
and
as
they
shall
be
inabled
,
instruct
and
perswade
them
to
receive
the
faith
of
Christ
:
but
if
by
the
preaching
of
the
word
be
meant
the
giving
of
the
word
to
a
people
,
to
abide
and
continue
with
them
,
and
consequently
their
receiving
of
it
at
least
in
profession
then
it
is
proper
to
the
Church
of
God.
The
word
makes
disciples
to
Christ
,
and
the
word
given
to
a
people
is
Gods
covenanting
with
them
,
and
the
peoples
receiving
this
word
and
professing
their
faith
in
God
through
Iesus
Christ
is
the
taking
of
God
to
bee
their
God.
The
lawes
and
statutes
which
God
gave
to
Israell
,
was
the
honour
and
ornament
to
that
Nation
,
and
a
testimony
that
God
had
separated
them
from
all
other
people
,
even
the
Gentiles
themselves
being
Iudges
.
The
word
of
reconciliation
is
sent
and
given
to
the
world
reconciled
in
Iesus
Christ
,
and
they
that
receive
the
doctrine
,
law
,
or
word
of
God
are
the
Disciples
,
servants
and
people
of
God.
In
your
second
consideration
you
intimate
that
there
is
a
two
fold
preaching
,
the
one
by
office
and
authority
,
the
other
in
Common
charity
,
or
how
ever
else
it
may
be
called
.
For
thus
you
write
.
God
hath
joyned
to
preach
(
viz
by
office
)
and
to
baptize
together
,
therefore
we
may
not
separate
them
.
Now
to
preach
unto
,
that
is
to
instruct
or
counsell
in
charity
is
a
duty
which
may
be
performed
to
an
infidell
,
but
to
preach
by
office
is
proper
to
them
that
are
called
to
that
office
:
and
so
to
be
taught
and
instructed
by
Officers
in
the
Church
is
proper
to
the
Church
.
To
have
pastors
who
shall
feed
with
knowledge
and
understanding
is
a
gift
of
matrimoniall
love
which
God
vouchsafeth
unto
his
Church
.
The
Apostles
first
gathered
Churches
and
then
ordained
elders
in
everie
Citie
or
Church
;
so
that
it
is
proper
to
the
Church
to
be
fed
and
guided
by
true
spirituall
pastors
who
teach
and
blesse
in
the
name
of
the
Lord.
And
if
the
word
preached
and
received
bee
a
certaine
note
of
the
true
Church
,
they
that
have
intyrely
received
the
word
of
salvation
and
have
Pastors
godly
and
faithfull
to
feede
and
guide
them
,
they
and
their
seed
have
right
and
interest
unto
the
seales
in
order
.
Moreover
the
true
worship
of
God
is
an
inseparable
and
infallible
marke
of
the
true
Church
of
God
,
for
where
Christ
is
,
there
is
his
Church
.
This
is
the
prerogative
of
the
church
.
The
Prince
shall
be
in
the
midst
of
them
,
and
he
shall
go
in
when
they
goe
in
,
&c.
And
Christ
saith
,
where
2.
or
3.
are
met
together
in
my
name
there
am
I
in
the
middest
among
them
.
And
for
certain
they
are
gathered
in
the
name
of
Christ
that
being
lawfully
called
doe
assemble
to
worship
God
and
call
upon
his
name
in
the
mediation
of
Iesus
Christ
.
In
times
past
,
the
Church
was
acknowledged
by
the
feare
of
God
,
and
entyre
Service
of
his
Majestie
,
by
the
professing
of
the
true
faith
and
faithfull
calling
upon
Gods
name
.
The
signes
of
Apostolike
Churches
are
these
.
The
continuance
in
the
Apostles
doctrine
and
fellowship
,
and
breaking
of
bread
and
prayer
.
And
if
faith
,
true
and
lively
(
though
mixed
with
many
doubtings
and
errors
)
make
a
man
a
living
member
of
Iesus
Christ
,
the
entyre
profession
of
true
faith
joyned
with
holynesse
of
life
in
some
measure
answerable
thereunto
,
makes
a
man
a
true
member
of
the
visible
Church
.
And
if
the
feales
belong
to
the
Church
in
right
and
orderly
dispensation
,
they
that
joyne
together
in
the
true
worship
of
God
,
according
to
his
will
,
with
godly
and
faithfull
pastors
,
they
have
right
and
title
to
the
Sacraments
according
to
divine
institution
.
Thirdly
,
that
there
is
now
no
visible
Catholike
Church
in
your
sense
will
easily
bee
granted
.
i.
e.
there
is
no
universall
society
consisting
of
all
such
as
are
accounted
or
to
bee
esteemed
Christians
,
subjected
to
one
or
many
vniversall
Pastors
or
guides
,
wherwithall
subordinates
must
communicate
in
some
sacred
things
which
may
make
them
one
Church
and
which
may
and
can
be
performed
by
that
vniversall
and
head
Church
only
.
Such
an
vniversall
Christian
Church
Christ
never
ordained
,
no
not
in
the
dayes
of
the
Apostles
,
to
whom
all
the
care
of
all
the
Churches
,
was
committed
.
The
Churches
planted
by
the
Apostles
had
all
the
same
substantiall
lawes
and
customes
,
the
same
guides
and
officers
for
kinde
,
the
same
ordinances
of
worship
and
meanes
of
Salvation
:
But
one
flock
or
Society
in
the
fore
mentioned
acceptation
they
were
not
,
because
they
were
but
subordinate
to
one
visible
head
,
Christ
,
with
which
they
were
to
hold
union
and
communion
in
some
worship
to
be
performed
by
them
all
jointly
assembled
at
some
speciall
solemnity
,
nor
subjected
to
the
government
of
any
supreame
tribunall
constantly
to
be
erected
and
continued
among
them
.
Neverthelesse
,
in
some
respects
of
reason
,
the
visible
Church
,
may
be
called
the
Church
,
sheepfold
or
flock
of
Christ
;
for
if
the
whole
society
or
body
mysticall
of
Christ
be
one
,
this
Church
militant
in
like
sort
is
one
:
the
unity
of
which
society
consists
in
that
uniformity
,
which
all
severall
persons
thereunto
belonging
,
have
by
reason
of
that
one
Lord
whose
servants
they
all
are
,
and
professe
themselves
,
that
one
Spirit
whereby
they
are
animated
as
the
body
by
one
soul
;
whereby
they
believe
in
Christ
,
and
which
they
acknowledge
and
professe
,
that
one
Baptisme
inward
and
outward
,
whereby
they
put
on
Christ
,
and
are
initiated
.
This
society
is
one
in
the
inward
fruition
and
enjoying
of
the
benefits
of
Christs
Death
and
Resurrection
,
and
in
outward
profession
of
those
things
which
supernaturally
appertain
to
the
very
essence
of
the
Church
,
and
are
necessarily
required
in
every
Christian
,
this
acceptation
of
the
word
is
not
unusuall
in
Scripture
.
As
God
hath
set
some
in
the
Church
.
His
bodies
sake
which
is
the
Church
.
The
Church
viz.
whereof
Paul
was
made
a
Minister
,
and
whereunto
the
rest
of
the
Apostles
were
ordained
,
which
was
the
Catholike
visible
Church
,
the
society
of
men
professing
the
faith
of
Christ
throughout
the
world
,
divided
into
many
particular
Churches
whereof
some
are
pure
,
others
impure
,
some
more
,
others
lesse
sound
.
Hereunto
it
may
be
added
,
that
every
multitude
and
society
of
believers
are
indefinitely
called
the
Church
,
I
persecuted
the
Church
of
God.
The
house
of
God
which
is
the
Church
of
the
living
God.
In
which
sense
all
the
Churches
in
the
world
may
truly
be
called
one
.
And
thus
the
Apostle
Peter
writing
to
many
dispersed
Churches
,
who
could
not
assemble
in
one
place
nor
be
fed
by
one
Shepherd
,
speaketh
of
them
singularly
as
one
flock
.
Feed
the
flock
of
God
which
is
among
you
.
But
that
flock
are
the
strangers
dispersed
through
Pontus
,
Galatia
.
Asia
,
Cappadocia
,
and
Bythinia
,
which
could
not
possibly
joine
together
in
the
Ordinances
of
Worship
,
or
make
one
distinct
congregated
assembly
.
And
if
the
Catholike
Militant
Church
be
one
Society
,
the
Seals
that
are
given
as
a
prerogative
to
the
Church
are
given
unto
it
,
and
the
true
Members
of
the
Catholike
Church
have
right
and
title
to
them
in
due
order
,
though
they
be
not
admitted
into
the
Church
fellowship
you
speak
of
.
For
as
the
flock
or
society
is
one
:
so
is
the
Ministery
,
Faith
,
Covenant
,
and
Sacraments
,
which
are
given
as
a
communion
prerogative
unto
the
whole
Church
,
and
not
appropriated
to
this
or
that
part
ormember
,
as
separated
from
the
whole
;
which
is
further
evidenced
hereby
,
that
sometime
it
hath
,
and
too
often
it
may
fall
out
,
that
a
Christian
may
be
a
true
member
of
the
universall
visible
Church
(
i.
e.
he
may
hold
,
professe
,
and
maintain
that
holy
Catholike
Faith
,
pure
,
and
undefiled
,
without
which
no
man
can
be
saved
)
who
for
the
present
is
no
actuall
member
of
any
particular
or
visible
society
in
Church
order
.
As
for
example
,
a
man
may
be
cut
off
by
Excommunication
,
from
all
commerce
with
the
present
visible
Church
wherein
hee
was
bred
and
born
,
when
hee
is
not
cut
off
from
the
Catholike
,
Orthodoxall
Church
.
Hee
may
be
deprived
of
participation
of
the
Ordinance
in
every
particular
society
,
when
his
right
and
title
to
them
is
much
better
then
these
who
have
most
injuriously
cast
him
out
,
or
debarred
him
of
the
means
of
salvation
.
The
communion
of
Saints
,
whether
visible
or
invisible
is
the
effect
and
property
of
the
Church
Catholike
,
and
agreeth
to
the
severall
parts
and
members
thereof
,
as
they
be
members
of
that
body
under
the
head
,
and
if
particular
Churches
have
communion
together
it
must
of
necessity
be
,
that
they
bee
parts
and
members
of
the
whole
body
which
is
one
.
4.
Though
there
be
no
universall
congregation
or
assembly
nor
can
be
imagined
,
yet
there
are
and
have
beene
many
visible
assemblies
or
societies
,
true
Churches
of
Christ
,
to
whom
the
Prerogative
of
the
Seals
is
given
,
which
have
not
beene
united
and
knit
together
,
in
Church-order
into
one
congregationall
body
or
society
,
For
every
society
in
covenant
with
God
is
the
true
Church
of
God
:
for
what
is
it
to
be
the
flock
,
people
or
sheepe
of
God
,
but
to
be
the
Church
of
God
?
And
where
there
is
a
Covenant
,
there
is
the
people
of
God.
They
that
are
of
the
faith
of
Abraham
,
are
the
children
and
seed
of
Abraham
,
and
within
the
Covenant
of
Abraham
(
though
but
two
or
three
)
and
so
of
the
same
Church
with
him
by
that
covenant
.
The
communication
and
accepting
of
the
tables
of
the
covenant
is
an
undoubted
token
of
a
people
in
covenant
or
confederate
,
but
every
society
professing
the
true
and
entire
faith
,
joyning
in
prayer
and
thankesgiving
,
receiving
the
truth
of
God
to
dwell
among
them
,
and
in
some
measure
conforming
themselves
to
the
obedience
of
Gods
Commandements
,
is
in
covenant
with
God.
It
is
simply
necessary
to
the
being
of
a
Church
that
it
be
laid
upon
Christ
the
foundation
,
which
being
done
,
the
remaining
of
what
is
forbidden
,
or
the
want
of
what
is
commanded
,
cannot
put
the
society
from
the
title
or
right
of
a
Church
.
For
Christ
is
the
foundation
and
head
corner
stone
of
the
Church
,
and
a
people
comming
unto
Christ
,
united
unto
him
,
built
upon
him
,
having
communion
with
him
and
growing
up
in
him
,
are
the
true
Church
of
God
:
and
if
the
seals
be
annexed
to
the
covenant
by
God
himselfe
,
as
we
cannot
deny
a
people
in
covenant
to
be
the
Church
,
so
we
must
not
deny
their
right
and
title
to
the
Sacraments
.
If
therefore
the
meaning
of
the
proposition
be
,
that
the
seales
be
given
to
the
Church
,
that
is
,
to
true
and
sound
Christians
,
and
people
in
covenant
with
God
,
as
a
priviledge
whether
in
ordinary
or
extraordinary
dispensation
we
accept
it
as
good
and
sound
,
but
it
makes
against
your
judgement
and
practice
in
keeping
away
such
as
have
right
and
title
to
the
ordinances
.
If
you
meane
the
seales
are
given
to
the
Church
,
that
is
,
onely
to
set
members
of
some
particular
society
combined
by
covenant
(
as
it
is
among
you
)
we
cannot
receive
it
,
because
it
implieth
a
distinction
not
taught
in
Scripture
,
and
crosse
to
your selves
.
And
for
the
thing
it selfe
the
Scripture
hath
nothing
but
many
things
against
it
as
hath
beene
shewed
.
5
If
it
be
granted
that
the
seales
are
the
prerogative
of
a
particular
visible
Church
,
known
and
approved
Christians
among
us
,
and
their
seed
are
members
of
true
and
visible
Churches
,
and
so
to
be
esteemed
among
you
before
they
be
entred
into
Church
membership
as
you
call
it
.
For
every
society
professing
the
intire
and
true
faith
,
and
joyning
together
in
the
right
use
of
the
Sacraments
in
matters
substantiall
is
the
true
Church
of
God
,
and
every
visible
beleever
receiving
the
word
and
professing
the
true
intire
faith
,
admitted
to
the
right
and
lawfull
participation
of
the
Sacraments
is
a
visible
member
of
the
true
Church
,
if
he
have
neither
renounced
that
society
,
nor
deserved
justly
to
be
cast
out
by
excommunication
or
Church
censure
.
For
the
intire
profession
of
the
truth
,
the
dwelling
of
the
truth
among
men
,
the
right
use
of
the
Sacraments
(
which
is
ever
joyned
with
truth
of
Doctrine
,
and
to
be
esteemed
by
it
)
is
proper
to
them
that
be
in
covenant
with
God
,
And
they
that
truly
partake
of
the
Seales
must
needes
be
of
a
Church
,
for
the
seales
are
not
without
but
within
the
Church
an
ordinance
given
unto
it
,
and
if
they
be
true
members
of
the
true
Churches
of
Jesus
Christ
,
other
Churches
,
are
bound
to
hold
communion
with
them
in
the
ordinance
of
worship
as
divine
providence
shall
minister
occasion
.
In
answer
to
the
ninth
position
you
say
the
members
of
other
Churches
,
well
known
and
approved
by
vertue
of
communion
wich
Churches
,
doe
mutually
and
with
good
acceptance
communicate
each
of
them
at
others
Churches
,
even
so
often
as
Gods
providence
leads
them
thereunto
,
and
themselves
desire
it
.
In
your
preface
to
this
consideration
,
you
say
you
admit
to
fellowship
of
the
seales
,
the
known
,
approved
,
and
orderly
recommended
members
of
any
true
Church
,
and
if
knowne
and
approved
Christians
,
members
of
our
Churches
comming
over
into
New
England
,
shall
desire
either
to
have
their
children
baptized
,
or
to
be
admitted
themselves
to
the
Lords
Supper
before
they
be
set
members
of
any
society
these
,
we
desire
to
know
upon
what
grounds
from
God
you
can
deny
them
,
if
you
acknowledge
our
Churches
,
Ministery
,
and
Sacraments
,
to
be
true
and
of
God
(
as
you
professe
)
and
the
members
of
the
Church
be
known
and
approved
,
orderly
recommended
unto
you
.
It
is
the
priviledge
of
Christians
baptised
themselves
,
and
walking
in
the
faith
,
that
their
children
should
have
right
to
baptisme
in
all
true
Churches
in
the
world
.
It
is
the
priviledge
of
Christians
lawfully
and
justly
admitted
to
the
Lords
Supper
in
one
visible
Church
,
and
walking
in
covenant
with
God
,
that
they
have
right
to
this
priviledge
in
all
Churches
professing
their
intire
faith
,
and
you
must
shew
just
and
sound
reasons
from
God
of
your
judgement
and
practice
in
debarring
their
seed
from
baptisme
,
and
parents
themselves
from
the
Supper
,
or
else
(
to
use
the
words
of
a
reverend
Elder
among
you
,
in
a
case
of
lesse
importance
,
and
not
concerning
so
many
)
you
will
be
found
guilty
of
adding
to
the
words
,
and
making
eleven
Commandements
,
and
setting
up
humane
customes
,
and
selfewill
against
Gods
appointment
.
For
the
Sacraments
are
given
to
the
Church
as
a
priviledge
peculiar
thereunto
,
but
you
deny
this
priviledge
to
the
true
visible
members
of
the
Church
,
(
as
your selves
confesse
.
)
For
if
the
Ministers
be
the
Ministers
of
Christ
,
and
their
congregations
the
Churches
of
Christ
,
then
knowne
and
approved
Christians
are
members
of
the
Church
.
In
your
opinion
the
members
of
the
Jewish
Church
might
be
received
unto
baptisme
,
upon
confession
of
the
Christian
faith
,
before
they
were
entred
into
Church
fellowship
,
and
it
is
more
then
strange
to
us
that
you
should
not
thinke
the
true
visible
members
of
the
Churches
of
Christ
to
have
as
much
title
and
interest
to
the
Seales
,
as
the
members
of
the
Jewish
Church
to
the
Sacrament
of
Baptisme
.
6
The
distinct
Churches
mentioned
in
the
New
Testament
,
it
is
not
certain
that
they
were
congregationall
societies
consisting
onely
of
so
many
as
might
and
did
meete
together
ordinarily
in
one
place
at
one
time
for
the
publike
worship
of
God
,
and
their
own
edification
,
and
if
this
were
granted
it
would
not
carry
the
weight
that
was
laid
upon
it
,
But
because
it
may
make
way
for
the
clearing
of
some
other
points
pertaining
to
discipline
and
Church
orders
,
we
intreat
leave
to
set
downe
,
and
desire
you
to
examine
what
may
be
objected
against
it
.
We
will
not
insist
upon
this
that
the
least
circuite
wherein
there
is
mention
of
Churches
is
ample
enough
to
containe
some
diocesses
and
the
least
City
,
populous
enough
to
make
many
numbersome
congregations
.
Nor
upon
this
,
that
to
meete
at
one
time
and
one
place
,
as
one
assembly
is
a
thing
meerely
accidentary
to
the
unity
of
the
Church
and
society
Ecclesiasticall
which
is
still
one
,
when
they
are
dispersed
asunder
,
and
no
particular
man
of
that
society
at
first
remaining
now
alive
.
The
number
of
beleevers
was
so
great
in
some
Cities
as
they
could
not
conveniently
meete
in
one
place
as
one
assembly
to
worship
the
Lord
according
to
his
will
and
for
their
edifying
.
That
there
was
a
Church
gathered
in
the
City
of
Samaria
by
the
ministery
of
Phillip
will
not
be
denyed
,
for
they
received
the
word
and
were
baptised
,
but
that
the
Church
in
that
City
was
onely
a
congregationall
assembly
is
more
then
can
probably
be
concluded
out
of
Scripture
.
For
the
whole
City
or
the
greatest
part
could
not
ordinarily
assemble
in
one
place
to
their
edification
:
But
the
whole
City
of
Samaria
,
in
a
manner
,
(
as
it
is
probable
)
imbraced
the
faith
.
As
the
whole
City
from
the
least
to
the
greatest
had
given
heede
to
Simon
Magus
before
,
so
to
Phillip
now
when
he
preached
Christ
,
And
the
Text
saith
expresly
that
Samaria
received
the
Gospell
.
The
Christian
Church
at
Ierusalem
was
one
and
distinct
,
but
it
grew
and
increased
first
to
3000.
then
to
5000.
afterwards
multitudes
of
men
and
women
were
added
,
and
the
multitude
of
Disciples
increased
;
it
is
also
noted
that
a
company
of
the
Priests
received
the
faith
.
The
Syriacke
hath
it
of
the
Jews
,
(
scil
.
)
inhabiting
Judea
,
but
the
Greeke
,
Arabian
,
vulgar
,
Chrisostoms
&
Ethiopians
approve
the
former
,
and
the
number
of
the
Priests
was
not
small
:
there
is
mention
also
of
millions
of
beleevers
.
And
when
all
the
Apostles
,
or
the
greatest
part
of
them
remained
at
Jerusalem
for
a
time
continuing
in
the
ministery
of
the
word
and
prayer
,
and
that
they
might
doe
it
the
more
earnestly
and
diligently
,
left
the
care
of
the
poore
to
others
:
how
can
we
thinke
but
that
Church
did
grow
exceedingly
,
and
the
number
of
beleevers
there
to
be
more
then
could
fitly
meete
ordinarily
in
one
congregation
.
Without
question
the
number
of
beleevers
in
Antioch
was
not
small
,
of
which
it
is
said
expresly
,
that
a
great
number
beleeved
,
turned
to
the
Lord
and
that
a
great
multitude
was
added
to
the
Lord
by
the
preaching
of
Barnabas
,
and
that
Paul
and
Barnabas
continued
there
one
whole
yeere
preaching
the
word
of
God
,
and
teaching
the
multitude
,
so
that
the
Disciples
were
first
called
Christians
at
Antiach
.
After
that
this
Church
was
visited
by
Paul
and
Barnabas
,
who
continued
there
teaching
and
preaching
the
Word
of
God
with
many
others
also
,
and
may
wee
not
thinke
that
this
Church
did
quickly
rise
to
such
bignesse
that
they
could
not
well
assemble
in
one
congregation
as
now
wee
call
them
?
It
will
easily
be
credited
that
the
number
of
believers
was
not
small
at
Ephesus
,
if
we
call
to
minde
that
when
Paul
had
been
there
but
two
yeers
,
all
they
that
dwelt
in
Asia
had
heard
the
word
of
the
Lord
both
Iews
and
Grecians
,
that
a
great
doore
and
effectuall
was
opened
to
him
at
Ephesus
,
That
the
art
for
making
Shrines
,
and
Dianaes
Temple
was
in
danger
to
be
set
at
nought
,
and
that
those
that
had
used
curious
arts
,
came
and
burnt
their
books
in
the
sight
of
all
men
,
which
could
not
be
done
without
great
danger
unto
the
Church
,
unlesse
a
great
part
of
the
City
had
believed
.
Where
a
Church
did
comprehend
a
City
with
its
Suburbs
and
the
Country
circumjacent
,
i.
e.
the
believers
who
professed
the
faith
within
that
circuit
.
It
might
well
be
that
the
number
did
so
increase
through
the
extraordinary
blessing
of
God
,
which
accompanied
the
preaching
of
the
word
in
those
primitive
times
,
and
first
planting
of
the
heavenly
Kingdome
,
that
they
could
not
well
meet
ordinarily
in
one
place
,
and
yet
continued
one
Society
.
For
when
a
number
is
gathered
in
small
Villages
,
or
some
added
to
the
number
already
gathered
,
it
is
not
meet
they
should
be
neglected
because
small
,
nor
divided
from
the
body
,
because
the
number
not
competent
to
make
an
intire
and
perfect
body
of
it selfe
.
The
increase
of
the
Churches
doth
require
an
increase
of
Elders
,
and
(
if
they
grow
to
bignesse
more
then
ordinary
)
an
increase
of
places
for
their
assembling
,
when
the
essence
of
the
visible
Church
is
not
changed
,
nor
one
multiplied
or
divided
into
many
.
And
it
is
more
available
for
the
good
of
the
Church
,
and
further
removed
from
all
ambition
,
if
the
Society
shall
assemble
occasionally
in
divers
places
as
parts
and
members
of
the
body
,
then
to
constitute
a
distinct
free
Society
consisting
of
a
few
Believers
,
not
fit
to
make
up
an
intire
body
contrary
to
the
precedent
examples
of
the
Apostles
.
In
times
of
grievous
and
hot
persecution
the
Churches
of
God
could
not
assemble
in
any
great
number
in
publick
places
,
but
have
been
compelled
to
meet
in
Woods
,
Caves
,
Dens
,
and
dark
corners
,
as
the
Lord
hath
offered
opportunity
,
one
and
the
same
Society
in
sundry
places
:
So
that
either
it
is
not
essentiall
to
the
Church
to
meet
together
in
one
place
ordinarily
,
or
their
Society
is
broken
off
by
persecution
,
when
their
meeting
together
in
one
place
is
interrupted
.
It
is
said
by
some
where
the
Church
grew
greater
,
sometimes
by
the
suddain
and
extraordinary
conversion
of
more
then
could
well
so
assemble
,
then
was
there
presently
a
dispersion
of
the
former
,
and
a
multiplication
of
more
particular
Assemblies
.
But
in
the
Scriptures
quoted
no
such
thing
doth
appeare
,
but
rather
the
contrary
as
hath
been
proved
.
In
aftertimes
when
the
Church
was
within
the
Cities
as
of
Rome
,
Ephesus
,
Alexandria
,
Carthage
,
Ierusalem
,
&c.
the
number
of
Believers
did
greatly
exceed
the
bignesse
of
a
convenient
and
fitting
assembly
which
might
ordinarily
congregate
in
one
place
to
worship
God
according
to
his
appointment
when
the
Church
was
but
one
.
Seventhly
Seeing
then
both
the
Seals
in
ordinary
and
in
extraordinary
dispensation
belong
to
the
Church
,
id
est
,
to
the
faithfull
,
and
repentant
,
taught
made
Disciples
,
who
have
received
the
word
,
believe
,
and
professe
the
faith
,
have
received
the
holy
Ghost
,
and
walke
in
obedience
,
who
are
members
of
other
visible
Churches
,
or
to
be
made
members
of
a
visible
Church
for
the
time
being
,
by
admittance
unto
the
Sacraments
,
and
not
unto
set
members
of
congregationall
assemblies
only
.
And
seeing
the
godly
and
faithful
Ministers
among
us
are
the
true
Ministers
of
Christ
,
and
their
godly
congregations
,
true
Churches
,
and
knowne
,
and
approved
Christians
,
true
members
of
visible
Churches
formerly
baptized
,
and
admitted
to
the
Lords
Supper
.
This
consideration
is
of
no
weight
to
justifie
your
opinion
and
practice
in
debarring
known
and
approved
Christians
,
professing
the
faith
,
members
of
the
true
visible
Churches
amongst
us
from
the
Lords
Supper
,
or
their
seed
from
Baptisme
,
because
they
be
not
yet
received
as
set
members
of
some
particular
cōgregation
amongst
you
:
And
if
such
Believers
are
not
to
be
received
to
the
Seals
,
we
desire
you
to
consider
if
ever
the
Sacraments
of
the
New
Testament
,
were
rightly
dispensed
in
the
Church
of
the
New
Testament
from
the
first
Plantation
thereof
unto
this
day
.
The
Seale
doth
follow
the
grant
,
and
as
the
Seale
is
prophaned
,
if
it
be
put
to
a
false
grant
or
Charter
,
so
are
the
faithfull
wronged
if
the
Seale
in
a
lawfull
way
desired
,
be
denied
to
them
that
have
received
the
grant
,
i.
e.
have
right
unto
Jesus
Christ
,
and
communion
with
him
.
But
the
faithfull
who
have
received
the
word
with
gladnesse
,
believe
,
and
professe
,
be
members
knowne
and
approved
by
other
visible
Churches
,
or
such
as
desire
to
be
admitted
members
of
that
visible
Society
for
the
time
by
communicating
in
the
ordinance
,
are
already
partakers
of
the
grant
or
charter
,
have
right
and
interest
in
Christ
,
may
lawfully
desire
the
Seals
,
and
may
be
admitted
as
members
for
the
time
being
of
that
particular
Society
.
Therefore
to
debar
such
,
from
the
Lords
Supper
,
and
their
seed
from
Baptisme
,
is
against
the
Law
of
nature
,
and
the
positive
Law
of
God
,
an
injury
to
the
faithfull
and
their
seed
,
a
wrong
to
the
Catholike
visible
Church
,
that
particular
society
,
and
the
Pastors
themselves
that
so
debar
them
.
They
sinned
grievously
who
deferred
Baptisme
to
the
end
of
their
life
,
and
the
negligence
of
Pastors
and
Teachers
who
did
not
instruct
the
ignorant
and
reprove
the
superstitious
,
was
great
.
And
is
not
the
severity
in
debarring
such
as
crave
and
desire
to
be
admitted
to
the
Seals
an
injury
to
be
reprehended
?
Answ
.
2
Confider
the
ordinary
administration
of
the
Seales
is
limited
to
the
ministery
and
the
ministery
to
a
particular
Church
;
therefore
the
seals
also
must
necessarily
be
proper
to
the
Church
and
to
the
members
thereof
.
1.
That
the
administration
of
the
seales
is
limited
to
their
Ministery
is
evident
from
the
first
institution
Math.
28.
19.
where
God
hath
joyned
(
to
preach
)
viz.
by
office
,
and
(
to
baptize
)
together
,
therefore
wee
may
not
separate
them
.
For
howsoever
:
any
man
may
by
the
appointment
of
the
Lord
and
Master
of
the
family
,
signifie
his
minde
and
deliver
his
message
from
him
to
the
family
,
yet
the
dispensing
of
a
fitt
portion
of
food
to
everie
one
of
the
houshold
is
a
branch
of
the
stewards
office
.
Indeed
the
keies
are
given
to
the
whole
Church
yet
the
exercise
and
dispensation
of
them
in
this
as
well
as
in
other
particulars
is
concredited
to
the
Ministers
who
are
called
to
bee
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Cor.
4.
1.
And
no
Church
office
can
be
orderly
performed
by
any
,
but
one
that
is
called
thereunto
nor
will
God
vouchsafe
his
presence
,
and
blessing
(
wherupon
all
spirituall
efficacy
depends
)
in
an
ordinance
dispensed
,
but
when
it
is
dispensed
by
those
whom
he
hath
ordayned
and
appointed
therunto
.
2.
That
the
ministery
is
limited
to
the
Church
appeares
as
from
evident
texts
of
Scripture
:
so
also
upon
this
ground
.
1
The
office
is
founded
in
the
relation
betweene
the
Church
and
the
officer
,
wherfore
take
away
the
relation
,
and
the
office
and
the
worke
ceaseth
.
For
where
he
hath
not
power
,
he
may
not
doe
an
act
of
power
,
and
he
hath
no
powerwhere
he
hath
not
a
relation
by
office
.
Herein
the
proportion
holdeth
between
an
officer
of
a
towne
corporate
,
and
of
a
Church
that
as
the
power
of
the
former
is
only
within
his
owne
corporation
:
so
the
power
of
the
latter
is
confined
to
his
owne
congregation
.
Reply
.
THe
proposition
is
granted
that
the
dispensation
of
the
Sacraments
in
the
New
Testament
both
ordinary
and
extraordinary
is
limited
to
the
Ministery
.
But
in
that
you
alleadge
for
confirmation
,
somethings
may
be
noted
.
1
The
first
institution
of
Baptisme
is
not
contained
in
that
passage
Math.
28.
19.
but
confirmed
;
For
the
seales
of
the
New
Testament
were
instituted
by
Christ
before
his
death
,
and
his
disciples
had
baptized
many
which
they
could
not
doe
before
the
institution
of
the
Sacrament
.
Secondly
we
see
not
how
you
can
apply
that
text
to
Preaching
by
office
,
which
according
to
our
exposition
must
bee
a
dispensing
of
a
fit
portion
of
food
to
everie
one
of
the
houshould
.
For
it
is
plaine
the
Apostles
were
sent
forth
to
preach
to
everie
Creature
or
unto
the
world
,
to
convert
men
unto
God
,
to
make
them
disciples
and
not
to
preach
unto
disciples
only
,
or
members
of
the
houshould
.
The
Apostles
certainly
had
authority
,
and
preached
by
authority
,
but
they
preached
not
to
Infidells
and
Heathens
,
as
to
disciples
or
members
of
the
Church
,
much
lesse
did
they
give
a
portion
to
them
as
to
the
houshold
which
is
the
preaching
by
office
,
which
you
acknowledge
.
Thirdly
if
under
the
power
of
the
keyes
you
comprehend
preaching
by
office
,
dispensing
the
seales
,
casting
out
,
and
receiving
againe
into
the
bosome
of
the
Church
wee
deny
the
power
of
the
keyes
to
belong
to
the
Church
or
community
of
the
faithfull
:
we
cannot
find
in
Scripture
that
Christ
ever
granted
such
power
to
the
faithfull
,
as
faithfull
joyned
together
in
Covenant
in
those
passages
which
speake
of
this
power
,
the
execution
of
this
authority
is
given
to
them
to
whom
the
authoritie
is
committed
.
If
the
power
of
the
keyes
be
given
to
the
whole
Church
the
Apostles
themselves
must
derive
their
authoritie
immediatly
from
the
Church
,
and
not
from
Christ
,
for
the
power
must
be
derived
from
them
,
unto
whom
it
was
given
;
but
their
power
,
and
authority
was
not
from
the
Church
,
but
from
Christ
immediatly
.
And
if
the
dispensation
,
and
exercise
of
the
keyes
,
be
concredited
to
the
Ministers
;
Doth
it
hold
in
all
things
or
onely
in
the
dispensation
of
the
Sacraments
,
and
preaching
by
office
?
Doe
they
dispense
the
seales
as
the
Stewards
of
Christ
,
from
whom
they
receive
their
authority
immediately
or
as
the
servants
of
the
Church
,
from
which
they
derive
their
authority
?
If
in
the
first
sense
;
the
power
of
the
keys
is
not
in
the
community
of
the
faithfull
.
If
in
the
second
,
the
office
of
a
Minister
is
not
the
immediate
gift
of
Christ
,
nor
the
Minister
,
so
much
the
servant
of
Christ
,
as
of
the
Church
,
from
whom
he
must
receive
lawes
,
in
whose
name
he
must
doe
his
office
,
and
to
whom
he
must
give
an
account
.
We
could
wish
you
had
explained
in
what
sense
,
you
hold
the
dispensation
,
and
execution
of
the
power
of
the
keyes
is
concredited
to
the
Ministers
,
and
by
whom
.
For
if
the
community
of
the
faithfull
have
to
doe
in
all
matters
concerning
the
body
,
to
admit
members
,
and
cast
them
out
,
to
make
and
depose
Ministers
,
to
bind
and
loose
by
authority
derived
from
Christ
,
wee
cannot
see
how
in
your
judgement
the
dispensation
,
and
execution
of
the
power
of
the
keyes
is
concredited
to
the
Ministers
.
Fourthly
That
which
you
add
,
that
God
will
not
vouchsafe
his
presence
and
blessing
to
an
ordinance
but
when
it
is
dispenced
by
those
,
whom
hee
hath
ordayned
and
appointed
thereunto
,
must
bee
warily
understood
,
or
it
may
occasion
errors
and
distractions
not
a
few
,
You
know
what
corruptions
soone
entred
into
the
Church
of
God
,
both
in
respect
of
Doctrine
,
Worship
,
Offices
,
and
entrance
thereunto
,
and
how
ready
and
apt
is
the
conclusion
from
your
words
,
That
Christ
hath
not
vouchsafed
his
presence
,
and
blessing
in
his
Ordinances
to
his
Church
?
But
of
this
before
.
And
on
the
contrary
,
seeing
God
hath
vouchsafed
his
blessing
in
his
Ordinances
dispensed
by
your selves
,
when
you
stood
as
visible
Ministers
in
the
congregation
,
and
Churches
of
old
England
,
you
must
confesse
,
did
approve
both
your
standings
and
his
Ordinances
dispensed
by
you
.
Secondly
,
as
for
the
Assumption
,
that
Pastors
and
Teachers
are
limited
to
a
particular
charge
or
society
;
but
that
flock
is
not
ever
one
congregationall
assembly
meeting
in
one
place
,
neither
the
band
so
streight
,
whereby
they
are
tied
to
that
one
society
,
that
they
may
not
upon
occasion
performe
some
Ministeriall
Act
or
Office
in
another
congregation
,
or
to
them
that
be
not
set
members
of
their
proper
assembly
.
For
first
to
dispence
the
Seals
of
the
covenant
is
a
ministeriall
act
,
an
act
of
Office
,
and
not
an
exercise
of
gifts
onely
:
But
the
Pastors
of
one
Assembly
may
dispence
the
Sacrament
to
the
set
members
of
another
society
upon
occasion
,
as
you
confesse
in
this
and
in
your
answer
to
the
ninth
position
.
And
if
the
members
of
one
Church
may
lawfully
upon
occasion
receive
the
Sacrament
of
the
Supper
in
another
society
from
the
Pastor
thereof
,
then
may
the
Pastor
of
one
congregation
performe
a
Ministeriall
act
to
the
members
of
another
,
and
if
to
the
members
of
another
then
in
another
congregation
with
consent
,
and
upon
occasion
.
Secondly
,
As
the
Ministers
are
exhorted
to
feed
their
fleek
:
so
is
every
Christian
and
Minister
to
try
and
examine
himselfe
whether
hee
be
in
the
faith
,
but
you
will
not
allow
this
conclusion
.
I
must
examine
my self
.
Ergo
no
man
is
debarred
from
the
Sacrament
for
his
unworthinesse
,
or
to
be
tried
or
examined
by
others
,
to
be
observed
,
admonished
,
and
brought
to
repentance
for
notorious
sin
.
No
more
can
it
be
rightly
gathered
from
the
former
passages
of
Scripture
,
that
the
Minister
is
not
upon
occasion
to
performe
any
Ministeriall
act
to
any
other
people
or
society
,
because
ordinarily
he
is
to
attend
his
own
flock
.
Thirdly
,
As
the
Ministers
have
peculiar
relation
to
their
particular
flocks
,
so
the
people
unto
their
particular
Ministers
,
unto
whom
they
are
ried
in
speciall
manner
,
as
to
their
Overseers
,
who
must
give
account
for
theirsculs
.
And
if
this
peculiar
relation
betwixt
the
people
&
the
Minister
doth
not
hinder
the
people
from
receiving
the
Lords
Supper
at
the
hands
of
another
Minister
;
nor
the
minister
from
performing
the
Ministeriall
act
to
the
members
of
another
congregation
.
Neither
doth
his
peculiar
Relation
to
his
own
flock
hinder
him
,
from
administring
unto
others
upon
just
occasion
being
intreated
thereunto
.
As
the
combining
of
the
people
to
their
peculiar
Minister
,
doth
not
quite
cut
off
their
communion
with
other
Ministers
:
so
neither
doth
the
restraining
of
a
Minister
to
a
peculiar
flock
quite
cut
him
off
from
administring
upon
occasion
:
unto
another
people
.
Paul
appointeth
the
Ephesian
Elders
unto
the
care
&
charg
onely
of
their
own
particular
flock
,
but
so
to
attend
them
ordinarily
according
to
the
rules
of
the
Scripture
;
that
as
occasion
was
offered
,
might
performe
some
Ministeriall
acts
in
another
congregation
.
The
taking
heed
unto
their
flocks
which
Paul
requires
in
this
place
doth
cōprehend
under
it
the
administration
of
the
Word
,
Prayer
,
and
Sacrament
,
and
if
it
must
be
restrained
to
their
owne
particular
Churches
onely
,
it
is
unlawfull
for
a
Pastor
to
preach
or
call
upon
the
name
of
God
in
any
publike
Assembly
save
his
own
,
upon
any
occasion
,
as
these
be
duties
prtaining
to
common
confession
or
profession
of
faith
.
Ordinary
Pastors
and
Teachers
it
is
true
,
are
not
Apostles
,
who
are
to
go
from
place
to
place
,
from
Country
to
Country
,
to
plant
and
erect
Churches
,
but
they
are
tied
ordinarily
to
one
flock
,
as
the
Text
proveth
,
and
to
which
purpose
it
is
commonly
cited
.
But
that
a
Pastor
is
so
tied
to
his
flock
,
that
he
can
perform
no
ministeriall
act
to
any
other
upon
any
occasion
that
it
proveth
not
,
nor
can
we
find
that
it
was
ever
so
understood
by
Divines
ancient
or
modern
.
W.
B.
telleth
us
,
the
learned
bring
these
allegations
to
this
purpose
.
But
the
authour
in
alledging
the
consent
of
the
learned
was
very
carelesse
or
much
abused
,
for
there
is
not
one
that
speaketh
to
the
purpose
.
I.
D.
disclaimeth
that
position
;
and
for
the
rest
it
is
a
matter
notorious
,
they
were
never
thought
to
be
of
that
opinion
;
and
wee
doubt
not
if
any
could
be
named
to
free
this
allegation
from
suspition
of
Novelty
,
you
would
have
cited
one
or
more
as
you
have
done
in
that
which
followeth
.
Feed
the
flock
of
God
(
saith
Peter
.
)
But
he
speaks
of
all
those
dispersed
Churches
to
whom
he
writes
,
which
he
calls
a
chosen
Generation
,
a
Royall
Priesthood
,
a
peculiar
people
:
And
in
some
respect
of
reason
,
under
which
we
may
apprehend
them
,
are
one
flock
,
but
not
really
as
combined
under
the
same
Pastor
,
or
meeting
in
one
place
.
And
as
these
dispersed
believers
,
or
socieities
make
one
Flock
:
so
the
Ministers
attending
their
flocks
or
societies
,
and
the
Ministery
exercised
by
them
is
,
or
maketh
one
.
4
A
Minister
chosen
and
set
over
one
society
,
is
to
looke
unto
his
people
committed
to
his
charge
,
and
feed
the
flock
over
which
the
Lord
hath
made
him
overseer
,
but
he
is
a
Minister
in
the
Church
Universall
,
for
as
the
Church
is
one
,
so
is
the
Ministery
one
,
of
which
every
Minister
(
sound
or
Orthodox
)
doth
hold
his
part
,
and
though
he
be
Minister
over
that
flock
onely
which
he
is
to
attend
,
yet
he
is
a
Minister
in
the
universal
Church
.
The
functiō
or
power
of
exercising
that
Function
in
the
abstract
,
must
be
distinguished
from
the
power
of
exercising
it
,
concretely
,
according
to
the
divers
circumstances
of
places
.
The
first
belongeth
to
a
Minister
every
where
in
the
Church
,
the
latter
is
proper
to
the
place
and
people
where
hedoth
minister
.
The
lawfull
use
of
his
power
is
limited
to
that
congregation
ordinarily
.
The
power
it self
is
not
so
limited
and
bounded
.
In
Ordination
,
Presbyters
are
not
restrained
to
one
or
other
certaine
place
,
as
if
they
were
to
be
deemed
Ministers
there
onely
,
though
they
be
set
over
a
certain
people
.
And
as
the
faithfull
in
respect
of
a
community
betwixt
them
,
must
and
ought
to
performe
the
Offices
of
love
one
to
another
,
though
of
different
societies
,
so
the
Ministers
in
respect
of
their
communion
,
must
and
ought
upon
occasion
to
performe
ministeriall
Offices
towards
the
faithfull
of
distinct
societies
.
5
If
this
be
not
so
,
what
shall
become
of
the
poore
flock
when
the
Pastor
is
driven
away
by
personall
persecution
,
so
that
he
cannot
,
if
others
may
not
afford
them
helpe
and
succour
:
what
when
the
congregation
it selfe
is
dispersed
,
must
no
sheepherd
receive
them
into
fold
,
when
they
are
driven
from
their
own
,
or
neglected
by
him
?
6
If
the
Pastor
may
be
absent
from
his
flock
upon
necessary
,
just
,
and
weighty
occasion
,
respecting
his
own
good
,
the
good
of
that
society
,
or
the
common
good
of
Churches
consociate
,
then
may
the
Pastor
,
the
society
,
the
Churches
procure
some
man
to
supply
the
defect
,
and
doe
the
office
of
a
Pastor
,
preach
the
Word
,
pray
,
and
as
occasion
is
offered
,
administer
the
Sacrament
in
that
Congregation
unto
that
Assembly
untill
their
Sheepheard
shall
returne
.
Shall
the
people
be
left
as
sheepe
without
a
sheepheard
;
because
for
the
good
of
the
Churches
their
owne
sheepheard
is
called
from
them
for
a
time
,
that
he
might
returne
with
greater
joy
and
comfort
?
The
Pastor
is
appointed
to
feed
his
own
flock
,
and
yet
for
the
good
of
the
whole
Church
he
may
be
called
to
leave
,
if
not
the
care
,
yet
the
over-sight
of
his
flock
fot
a
while
;
and
by
the
same
reason
a
pastor
of
another
flock
or
congregation
may
performe
the
office
,
and
doe
the
acts
of
a
Minister
in
his
congregation
during
absence
:
Yea
if
for
the
good
of
the
Churches
he
be
called
away
,
doe
not
the
Churches
stand
obliged
in
conscience
to
provide
that
the
flock
sustain
no
hurt
by
his
absence
which
possibly
yee
cannot
doe
if
one
Minister
may
not
performe
a
Ministeriall
act
in
another
Congregation
.
7
If
the
Prophets
of
one
Church
may
prophesy
in
another
,
and
apply
their
doctrines
,
exhortations
and
prayers
to
any
of
the
occasions
of
the
Churches
where
they
speake
,
whereof
they
are
not
set
members
,
what
hinders
why
the
Pastor
of
one
congregation
,
may
not
preach
and
pray
,
administer
the
Sacraments
in
another
?
The
pastor
of
one
congregation
is
appointed
to
his
peculiar
charge
but
he
is
a
Minister
in
the
universall
Church
,
as
well
as
the
Prophets
of
one
Church
may
bee
called
Prophets
of
the
universall
Church
by
vertue
of
that
Communion
which
all
true
Churches
have
one
with
another
.
Without
consent
the
Prophet
may
not
prophesie
by
exhortation
,
and
with
consent
the
Pastor
may
administer
the
Sacraments
.
8
In
the
Primitive
Churches
when
Elders
were
ordained
in
every
City
,
they
were
not
onely
to
looke
to
their
flock
but
indeavour
the
conversion
of
poore
Infidels
among
whom
they
lived
,
and
the
inlargement
of
Christs
Kingdome
,
for
the
worke
of
the
Lord
must
be
done
in
its
season
,
and
then
was
the
time
of
the
calling
of
the
Gentiles
:
It
was
not
their
office
proper
and
essentiall
to
travail
from
Countrey
to
Countrey
as
did
the
Apostles
,
nor
were
they
pastors
of
the
Infidels
,
but
by
private
instruction
and
publique
teaching
(
if
any
of
them
would
bee
penitent
)
they
were
to
labour
the
comming
of
them
to
God.
And
these
Infidels
converted
to
the
saith
were
to
be
baptised
of
the
Elders
ordinarily
in
those
Cities
,
though
the
number
might
bee
so
great
as
they
could
not
well
meete
in
one
Congregation
,
nor
be
subject
to
the
same
Pastor
;
for
either
they
must
bee
baptized
by
the
pastors
among
whom
they
lived
,
(
being
converted
to
the
faith
)
or
continue
unbaptized
untill
they
were
a
number
convenient
to
make
a
distinct
society
,
or
grow
together
into
one
body
,
and
to
elect
and
choose
their
own
Minister
by
whom
they
may
be
baptised
:
But
that
either
they
must
stay
so
long
without
baptisme
,
or
that
a
society
of
unbaptised
men
had
power
in
those
times
to
elect
and
choose
their
Minister
,
by
whom
they
should
be
baptised
is
contrary
to
all
presidents
in
Scripture
.
9
And
so
if
a
Pastor
may
not
performe
a
ministeriall
act
to
any
other
person
or
people
but
his
own
flock
onely
,
then
a
company
newly
converted
from
infidelity
,
which
cannot
joyne
themselves
as
set
members
to
another
assembly
,
must
remain
unbaptised
till
they
have
chosen
their
Minister
to
doe
that
office
.
Then
must
the
people
thus
converted
want
officers
til
there
be
among
themselves
able
men
to
pray
,
preach
,
exhort
in
the
congregation
at
the
ordination
of
their
Minister
,
or
(
if
that
may
bee
omitted
)
till
there
be
fit
men
among
them
to
examine
the
fitnesse
of
him
that
is
chosen
.
10
If
subtile
Heretikes
arise
,
and
seduce
,
and
draw
away
many
from
the
faith
,
and
the
body
of
the
society
be
not
able
to
convince
them
,
either
they
must
be
let
alone
or
cast
out
without
conviction
,
for
neighbouring
Ministers
stand
in
peculiar
relation
to
their
flocks
onely
,
and
must
not
meddle
beyond
their
calling
according
to
your
tenent
.
11
There
is
no
precept
or
example
in
Scripture
more
to
warrant
the
admitting
of
a
set
member
of
one
congregation
unto
the
Supper
in
another
,
or
the
baptising
of
his
child
,
occasionally
in
another
assembly
then
there
is
for
receiving
of
knowne
and
approved
Christians
and
their
seede
that
are
not
set
members
.
The
Pastor
is
no
more
the
pastor
of
the
one
then
of
the
other
,
nor
the
one
more
of
his
flock
then
the
other
,
neither
of
them
set
members
,
and
both
sorts
may
be
members
for
the
time
being
,
and
they
most
properly
who
are
of
longest
abode
among
them
.
But
as
we
heare
it
is
frequent
among
you
(
as
at
Dorchester
,
&c.
)
to
baptise
the
children
of
another
Assembly
,
and
usually
you
admit
to
the
Supper
of
the
Lord
,
members
of
other
Churches
,
and
therefore
the
Minister
is
not
so
limited
to
his
particular
Church
or
flock
but
he
may
dispence
the
seales
to
others
,
which
in
this
consideration
is
denyed
.
12
If
the
want
of
one
Officer
in
a
Congregation
for
a
time
may
be
supplyed
by
another
,
as
the
want
of
the
Doctor
,
Ruling
Elder
,
or
Deacon
,
by
the
Pastor
;
why
may
not
the
defects
of
some
Congregation
or
Christians
be
supplyed
by
Pastors
or
Ministers
of
another
Congregation
,
when
they
are
requested
and
desired
?
the
minde
herein
is
godly
,
and
the
means
lawfull
,
and
well
pleasing
unto
God.
13
And
if
a
Synod
consisting
of
sundry
members
of
particular
Churches
,
met
together
in
the
name
of
Christ
about
the
common
and
publike
affaires
of
the
Churches
shall
joyn
together
in
prayer
and
communion
of
the
Supper
,
wee
can
see
no
ground
to
question
it
as
unlawfull
,
although
that
Assembly
be
no
particular
Congregation
or
Church
,
hath
no
Pastor
over
them
,
make
not
one
Ecclesiasticall
body
as
a
particular
Congregationall
Church
,
unlesse
it
be
for
the
time
onely
.
The
Minister
therefore
may
do
an
act
of
office
to
them
that
be
not
set
members
of
his
flock
as
he
may
stand
in
Relation
to
them
for
the
time
.
14
Your
comparison
betwixt
an
Officer
of
a
Town
Corporate
,
and
of
a
particular
Congregation
is
not
alike
,
unlesse
you
will
say
that
a
member
of
another
Corporation
occasionally
comming
into
the
Towne
,
is
thereby
a
member
of
that
Society
,
and
subject
to
the
authority
of
the
Officer
.
For
so
you
professe
that
the
members
of
one
Society
may
occasionally
communicate
with
another
,
and
so
be
subject
to
the
Pastor
for
the
time
being
,
which
if
you
grant
,
it
overthrows
the
whole
strength
of
this
consideration
.
Howsoever
the
comparison
it selfe
is
very
perilous
if
it
be
pressed
.
For
if
the
Officer
of
a
Town
Corporate
,
presume
to
doe
an
act
of
power
out
of
his
owne
Corporation
,
it
is
a
meer
nullity
,
but
if
a
Minister
of
the
Gospell
dispence
the
Sacrament
of
Baptisme
,
or
the
Lords
Supper
to
believers
of
another
Society
(
though
done
without
consent
)
it
was
never
deemed
or
judged
a
nullity
in
the
Church
of
God.
Let
the
comparison
hold
good
,
and
most
Christians
have
cause
to
question
whether
they
be
truly
baptized
,
or
ever
lawfully
received
the
Sacrament
of
the
Lords
Supper
.
If
it
may
not
be
doubted
,
whether
ever
the
Sacraments
of
the
New
Testament
were
truly
or
by
authority
dispenced
,
especially
if
we
consider
what
follows
in
the
other
considerations
.
This
Argument
from
comparison
is
very
usuall
in
the
Writings
of
Brethren
against
communion
with
our
Churches
,
but
for
the
most
part
greatly
mistaken
,
to
say
no
more
.
Answer
3
Consideration
.
CIrcumcision
and
the
Passoever
were
to
be
administred
onely
to
the
members
of
the
Church
.
Ergo
,
Baptisme
and
the
Lords
Supper
is
so
to
be
administred
also
.
The
consequence
is
made
good
by
the
parity
of
these
Ordinances
.
For
if
the
Argument
hold
strong
for
the
proofe
of
Paedo-Baptisme
which
is
taken
from
the
circumcision
of
Infants
,
why
may
we
not
as
well
infer
a
necessity
of
Church
membership
to
Baptisme
,
from
the
necessity
of
it
to
circumcision
.
And
that
Circumcision
was
peculiar
to
the
Church
members
of
the
Church
,
may
appeare
in
that
persons
circumcised
,
&
onely
they
,
might
eat
the
Passeover
,
and
they
onely
might
enter
into
the
Temple
,
which
were
the
priviledges
of
Church
members
.
In
our
answer
to
the
second
Objection
against
the
first
consideration
we
have
shewed
that
Circumcision
was
not
administred
to
all
that
were
under
the
Covenant
of
Grace
(
which
all
believers
were
)
but
onely
such
of
them
as
joyned
themselves
to
the
Church
,
at
first
in
Abrahams
family
,
whereunto
Baptisme
doth
so
far
answer
that
the
Apostle
counteth
these
expresse
equivalent
to
be
circumcised
in
Christ
with
circumcision
made
without
hands
,
and
to
be
buried
with
Christ
in
Baptisme
.
Indeed
,
in
somethings
they
differ
as
onely
the
Males
were
circumcised
,
whereas
with
us
Females
are
also
baptized
.
The
Reason
is
because
God
hath
limited
Circumcision
to
the
Males
,
but
under
the
Gospel
that
difference
is
taken
away
.
Againe
,
Circumcision
was
administred
in
the
private
family
;
but
Baptisme
,
onely
in
the
publick
Assemblies
of
the
Church
.
The
Reason
of
this
difference
is
,
because
they
were
bound
to
circumcise
the
Males
on
the
eighth
day
,
but
that
could
not
stand
with
going
to
the
Temple
which
was
too
far
off
,
for
the
purpose
,
to
bring
every
child
thither
from
all
parts
of
Judaea
to
be
Circumcised
the
eighth
day
.
Nor
had
they
alway
opportunity
of
a
solemne
convention
in
the
Synagogue
on
every
eighth
day
;
when
some
child
or
other
might
be
to
be
circumcised
.
But
there
is
no
precise
day
set
downe
so
Baptisme
,
nor
are
opportunities
of
publick
Assemblies
so
remote
where
Churches
are
kept
in
a
congregationall
frame
,
but
that
every
first
day
of
the
week
Baptisme
may
be
administred
if
it
be
required
.
Again
,
for
the
Aforesaid
Reason
,
Circumcision
required
not
a
peculiar
Minister
(
for
ought
we
finde
in
Scripture
)
but
it
is
not
〈◊〉
in
Baptisme
,
as
was
shewd
in
the
second
Consideration
.
But
no
good
Reason
can
be
given
,
why
,
in
this
they
should
not
both
agree
,
viz.
that
they
are
both
to
be
dispensed
onely
to
members
of
the
visible
Church
,
as
it
hath
been
proved
in
the
first
Consideration
.
Reply
.
THis
whole
Reason
as
it
is
propounded
makes
onely
against
it selfe
;
who
eve●
thought
that
the
Seals
of
the
Covenant
were
not
proper
to
confederates
or
th●
Church
of
God
?
But
of
old
all
visible
Believers
under
the
Covenant
of
Grace
walking
in
holinesse
,
were
of
the
visible
Church
,
and
in
Church
Order
according
to
the
dispensation
of
those
times
,
though
not
joyned
in
externall
society
with
the
Family
of
Abraham
.
And
to
exclude
Melchisedeck
or
Iob
,
because
they
were
n●●
members
of
the
visible
Church
,
when
yet
they
were
visible
Believers
under
the
Covenant
of
Grace
,
and
in
Church
Order
as
those
times
required
,
is
well-nigh
a
contradiction
,
And
so
it
is
to
debar
known
and
approved
Christians
members
of
ou●
Congregation
,
and
their
seed
from
the
Seals
,
because
they
be
not
of
the
visible
Church
,
for
they
are
members
of
the
Church
,
and
so
to
bee
held
and
esteemed
all
true
Churches
and
members
of
the
Church
,
The
true
&
proper
meaning
of
this
Consideration
,
is
that
as
Circumcision
and
the
Passeover
were
not
to
be
dispensed
to
all
visible
Believers
under
the
Covenant
of
Grace
,
but
onely
to
such
as
were
joyned
to
Abrahams
Family
,
or
to
the
people
of
the
God
of
Abraham
,
no
more
may
Baptisme
and
the
Lords
Supper
be
administred
to
any
Believers
now
,
unlesse
they
be
joyned
to
some
particular
Congregation
in
Church
Membership
,
or
unlesse
by
solemne
Covenant
,
they
be
set
members
of
some
particular
Assemblies
.
The
strength
of
this
Consideration
stands
in
the
parity
which
is
betwixt
the
Sacraments
of
the
Old
and
New
Testament
,
Circumcision
and
Baptisme
,
for
parum
par
est
ratio
,
but
this
parity
is
not
found
in
every
thing
(
as
is
manifest
by
the
particulars
alleadged
in
the
Consideration
it self
.
)
And
wee
must
justly
require
some
reason
to
prove
them
like
in
that
particular
,
but
to
unfold
it
more
fully
,
we
will
consider
three
things
.
First
,
how
far
an
argument
may
be
drawn
soundly
from
one
Sacrament
to
another
,
or
wherein
the
Sacraments
agree
,
and
wherein
they
differ
.
Secondly
,
What
wee
are
to
think
of
the
proposition
it self
.
Thirdly
,
whether
the
Reason
of
Circumcision
and
Baptisme
be
one
in
that
particular
.
First
the
Sacraments
of
the
old
Testament
and
the
new
agree
in
their
Common
●uthor
,
nature
and
end
,
and
therfore
what
is
spoken
of
one
in
respect
of
the
common
author
,
nature
and
end
that
doth
hold
true
of
everie
one
.
If
Circumcision
be
of
divine
institution
a
seale
of
the
Righteousnesse
of
faith
,
and
of
the
Covenant
of
grace
,
a
Sacrament
in
generall
is
an
ordinance
divine
,
a
seale
of
the
Covenant
pro●er
and
peculiar
to
them
that
bee
confederates
.
But
what
is
peculiar
to
one
Sacrament
that
agreeth
not
to
another
.
What
is
proper
to
the
sacraments
of
the
old
Te●●ament
,
in
respect
of
the
manner
of
dispensation
that
agreeth
not
to
the
new
,
as
if
●he
Sacraments
of
the
old
Testament
be
with
bloud
,
obscure
in
signification
,
painfull
●or
use
,
peculiar
to
one
Nation
,
and
to
bee
abolished
,
the
Sacraments
of
the
new
Testament
must
be
without
bloud
,
cleere
for
signification
,
easie
for
use
,
universall
●o
all
Nations
,
and
perpetuall
to
continue
in
the
Church
for
ever
.
Circumcision
and
Baptisme
are
both
Sacraments
of
divine
institution
,
and
so
they
●gree
in
the
substance
of
the
things
signified
,
the
persons
to
whom
they
are
to
bee
●dministred
,
and
the
order
of
administration
,
if
the
right
proportion
bee
observed
.
●s
circumcision
sealed
the
entrance
into
the
covenant
the
righteousnesse
of
faith
,
and
●ircumcision
of
the
heart
:
so
doth
Baptisme
much
more
clearly
:
As
Abraham
and
●is
houshold
,
and
the
infants
of
beleiving
Iews
were
to
be
circumcised
,
so
the
faithful
,
●heir
families
,
and
their
seed
are
to
bee
baptized
.
None
must
eate
the
passeover
who
was
not
circumcised
,
women
excepted
,
who
were
circumcised
in
the
males
.
Nor
may
a
man
unbaptized
be
admitted
to
the
Lords
supper
.
Circumcision
was
but
once
applied
by
Gods
appointment
and
the
same
holds
in
baptisme
according
to
●he
will
and
good
pleasure
of
God
:
But
circumcision
and
baptisme
agree
not
in
●heir
speciall
forme
,
and
manner
of
dispensation
appointed
of
God.
And
in
these
●hings
a
reason
cannot
be
drawn
from
the
one
to
the
other
affirmatively
.
The
males
onely
were
to
be
circumcised
as
only
capable
of
that
signe
:
but
males
and
females
both
ought
to
be
baptized
.
The
infants
males
were
to
be
circumcised
the
eighth
day
because
seaven
dayes
they
were
legally
uncleane
.
But
the
seed
of
the
faithfull
are
not
to
bee
reputed
uncleane
.
Ergo
,
no
set
tyme
is
appointed
for
baptisme
.
Circumcision
as
other
Ceremonies
did
distinguish
the
Iewes
from
the
Gentiles
;
but
Christ
now
of
two
hath
made
one
.
Circumcision
signified
Christ
to
come
,
Baptisme
is
the
seale
of
●he
New
covenant
made
in
Christ
already
come
.
And
so
in
the
degree
of
grace
given
,
some
difference
may
be
put
:
The
other
differences
alleadged
in
the
considerations
with
the
reasons
thereof
are
not
so
cleere
and
undoubted
:
for
Baptisme
is
not
tyed
to
the
first
day
of
the
weeke
:
and
the
Jewes
might
gather
an
Assembly
on
●he
eighth
day
as
occasion
required
,
and
it
might
be
appropriated
to
the
Priests
and
Levites
though
done
in
private
:
But
in
whatsoever
they
agree
or
differ
we
must
●ooke
to
the
institution
and
neither
stretch
it
wider
,
nor
draw
it
narrower
then
the
Lord
hath
made
it
.
For
hee
is
the
Institutor
of
the
Sacraments
according
to
his
owne
good
pleasure
.
And
it
is
our
part
to
learne
of
him
,
both
to
whom
,
how
,
and
for
what
end
the
Sacraments
are
to
be
administred
,
how
they
agree
,
and
wherein
they
differ
.
In
all
which
we
must
affirme
nothing
but
what
God
hath
taught
us
,
and
as
he
hath
taught
us
.
Secondly
,
as
for
the
Proposition
it selfe
;
certaine
it
is
,
Circumcision
and
the
Passeover
were
to
be
administred
onely
to
the
visible
members
of
the
Church
,
i
e.
to
men
in
Covenant
,
professing
the
true
faith
;
But
that
in
Abrahams
time
none
were
visible
members
of
the
Church
,
which
joyned
not
themselves
in
Church
orders
to
the
family
of
Abraham
,
wee
have
not
learned
.
In
the
first
Institution
of
Circumcision
,
we
find
that
God
gave
it
to
Abraham
,
as
the
Seale
of
the
Covenant
formerly
made
with
him
:
But
of
any
Church
covenant
or
order
whereunto
Abrahams
family
should
enter
before
Circumcision
we
read
not
.
Melchizedeck
,
Lot
,
Iob
,
&c.
were
not
onely
visible
Beleevers
under
the
Covenant
of
grace
,
but
visible
members
of
the
Church
,
according
to
the
order
and
dispensation
of
those
times
.
Wee
read
not
(
you
say
)
that
Melchizedeck
,
Lot
or
Iob
were
circumcised
,
but
that
is
no
good
reason
to
inferre
negatively
that
they
were
not
Circumcised
.
We
read
not
that
Iohn
the
Baptist
,
or
the
Apostles
,
or
the
500.
brethren
were
Baptized
,
wee
must
not
forthwith
conclude
,
that
they
were
not
initiated
by
that
seale
.
Moreover
,
if
they
were
not
Circumcised
,
it
may
bee
the
Institution
of
that
Sacrament
was
not
knowne
unto
them
,
or
the
Authour
of
Circumcision
(
upon
whose
will
and
pleasure
they
must
depend
)
did
not
command
it
unto
them
,
or
require
that
they
should
joyne
themselves
in
Covenant
with
Abrahams
family
:
and
in
that
case
if
they
had
Circumcised
themselves
they
had
transgressed
.
But
then
the
reason
why
they
were
not
circumcised
was
not
this
,
that
they
were
not
(
as
you
speake
)
in
Church
order
:
but
because
Circumcision
was
appropriated
to
Abrahams
family
by
divine
Institution
in
some
speciall
and
peculiar
respects
belonging
to
the
manner
of
Administration
.
After
the
Church
of
the
Jewes
was
constituted
(
when
wee
can
no
more
imagine
that
there
was
a
Church
among
the
Gentiles
,
then
that
there
are
Christians
among
the
Barbarians
at
this
day
)
we
finde
none
must
be
admitted
to
the
Passeover
that
was
not
first
Circumcised
,
but
nothing
was
required
of
a
stranger
to
circumcision
,
but
that
he
professe
the
true
faith
,
and
a
vouch
the
God
of
Abraham
to
be
his
God
,
which
of
necessitie
must
be
done
before
he
could
be
reputed
a
visible
Beleever
,
or
under
the
Covenant
of
promise
.
Thus
a
learned
and
reverend
divine
,
Circumcision
was
a
seale
of
the
covenant
,
that
God
made
with
Abraham
concerning
Christ
that
should
come
as
concerning
the
flesh
of
Isaac
and
so
of
Iacob
of
whom
were
the
12
tribes
who
were
the
Israelites
,
&c.
Rom.
9.
4.
5.
So
that
as
in
Abrahams
time
none
were
bound
to
be
Circumcised
but
those
that
were
of
his
family
as
being
borne
there
or
bought
,
and
so
brought
thither
which
were
not
of
his
seed
:
So
afterwards
none
were
bound
to
be
Circumcised
which
were
not
borne
in
the
family
of
Jacob
and
Patriarchs
,
or
joyned
to
them
.
And
after
their
comming
out
of
Egypt
none
were
bound
to
be
Circumcised
but
the
children
of
the
Iewes
(
then
the
only
Church
of
God
,
)
and
those
that
desired
to
joyne
unto
them
.
The
summe
is
thus
much
,
God
gave
circumcision
to
Abraham
as
a
seale
of
the
Covenant
but
whether
it
was
given
to
other
beleevers
in
his
time
it
is
(
at
least
)
a
thing
uncertaine
.
And
if
they
were
not
Circumcised
it
was
by
reason
of
the
speciall
Institution
of
God
,
and
peculiar
manner
of
administration
of
the
Covenant
of
promise
which
in
some
respect
was
proper
,
to
the
family
of
Abraham
,
and
not
common
to
all
the
visible
members
of
the
Church
at
that
time
in
Church
fellowship
and
order
.
Afterwards
when
there
were
none
in
covenant
but
the
seed
of
Iacob
or
strangers
professing
the
faith
of
Abraham
,
circumcision
was
not
to
be
administred
to
any
man
who
was
not
in
Covenant
nor
any
man
to
bee
admitted
to
the
Passeover
who
was
not
circumcised
.
This
is
the
most
that
can
be
said
with
any
probability
:
But
hence
it
will
not
follow
by
iust
analogie
or
proportion
,
that
the
seed
of
the
faithfull
must
not
bee
admitted
to
Baptisme
,
or
visible
beleivers
be
received
to
the
Lords
Supper
unlesse
they
bee
set
members
of
some
particular
congregation
united
in
Church
order
.
Thirdly
,
presupposing
therefore
that
Melchizedeck
,
Lot
and
Iob
,
were
not
Circumcised
,
we
say
there
is
not
the
like
reason
of
Circumcision
and
Baptisme
in
this
particular
.
For
,
first
if
Circumcision
was
ever
appropriated
to
the
family
of
Abraham
,
and
might
be
communicated
to
other
visible
Beleevers
,
it
was
in
the
first
Institution
and
administration
;
but
in
the
first
Institution
and
administration
of
Baptisme
,
it
was
not
observed
that
beleevers
should
be
first
gathered
into
a
politicall
body
or
Christian
church
membership
,
and
then
baptized
.
Iohn
the
Baptist
baptized
such
as
came
to
him
confessing
their
sins
.
The
Apostles
baptized
Disciples
,
such
as
gladly
received
their
doctrine
,
beleeved
in
Jesus
Christ
,
and
received
the
gifts
of
the
holy
Ghost
,
before
they
were
gathered
into
Christian
Church
order
,
or
made
fit
members
of
a
Christian
congregationall
Assembly
.
2
If
Circumcision
was
by
speciall
Institution
given
as
a
priviledge
to
the
Males
of
Abrahams
Familie
,
Melchizedecke
,
Iob
,
Lot
,
and
other
visible
Beleevers
were
not
bound
to
joyne
themselves
as
members
to
Abrahams
familie
,
or
desire
and
seek
to
be
circumcised
:
But
they
that
have
received
the
doctrine
of
salvation
,
beleeve
Christ
,
and
professe
the
faith
,
are
bound
to
seek
,
and
desire
the
priviledge
of
the
seals
in
an
holy
manner
.
3.
Melchizedech
,
Job
,
and
Lot
were
not
onely
visible
beleevers
,
but
visible
members
of
the
Church
,
according
to
the
manner
of
dispensing
in
those
times
:
but
the
Seals
(
as
you
confesse
)
belong
to
all
beleevers
knit
together
in
Church-Covenant
.
4.
If
circumcision
be
appropriated
to
the
family
of
Abraham
,
it
is
because
the
Covenant
sealed
by
circumcision
is
peculiar
to
Abrahams
posteritie
,
(
sc
.
)
that
Christ
should
come
as
concerning
the
flesh
,
of
Isaac
.
But
Baptisme
is
the
seal
of
the
Covenant
of
grace
without
any
peculiar
or
speciall
tye
or
respect
.
5.
You
contend
,
that
Baptisme
did
belong
to
such
beleevers
as
were
members
of
the
then
Jewish
Church
,
which
cannot
stand
,
if
Abrahams
familie
did
answer
to
a
Christian
societie
or
congregationall
Assembly
;
Just
reason
therefore
may
be
given
why
circumcision
was
dispensed
onely
to
the
males
of
Abrahams
familie
,
when
baptisme
is
not
to
be
limited
onely
to
the
set
members
of
a
particular
societie
;
and
if
this
consideration
be
applied
to
the
purpose
,
instead
of
saying
,
Circumcision
and
the
Passeover
were
to
be
administred
onely
to
the
members
of
the
Church
,
you
must
say
Circumcision
was
to
be
desired
of
or
administred
unto
all
the
true
approved
visible
members
of
the
Church
.
And
if
there
be
the
same
reason
of
both
,
then
all
visible
approved
members
of
the
Church
must
not
desire
nor
be
admitted
to
the
seals
,
but
this
conclusion
you
will
not
acknowledge
.
Answ
.
4.
Consideration
.
THey
that
are
not
capable
of
the
Church
censures
,
are
not
capable
of
the
Church
priviledges
.
but
they
that
are
not
within
Church-Covenant
are
not
capable
of
Church
censures
.
Ergo.
The
proposition
is
evident
,
The
Assumption
may
be
proved
,
1
Corinth
.
5.
12.
What
have
I
to
do
to
judge
them
that
are
without
.
Now
to
be
without
is
not
onely
the
case
of
Heathens
and
Excommunicates
,
but
of
some
beleevers
also
,
who
though
by
externall
union
with
Christ
they
are
within
the
Covenant
of
grace
,
yet
being
not
joyned
externally
to
the
visible
bodie
of
Christ
(
a
particular
Church
)
are
in
regard
of
visible
Church
communion
said
to
be
without
.
To
this
purpose
is
this
text
alledged
by
other
Divines
also
,
as
Dr.
Ames
Cas
.
of
consci
.
l.
4.
c.
24.
q.
1.
resp
.
5.
Reply
.
FIrst
,
men
are
capable
of
Church
censures
in
two
respects
,
either
in
having
the
power
of
the
keyes
,
and
authoritie
to
dispense
them
according
to
God
,
or
as
subject
to
the
censures
of
the
Church
.
In
the
first
sense
,
many
are
capable
of
Church
priviledges
that
are
not
capable
of
Church
censures
,
as
the
seed
of
Christian
parents
,
children
and
women
.
You
say
you
admit
to
the
seales
the
knowne
and
approved
,
and
orderly
recommended
members
of
any
true
Church
:
but
to
fellowship
in
the
censures
,
admittance
of
members
,
and
choice
of
Officers
onely
,
the
members
of
that
particular
Church
whereof
they
and
we
(
any
of
us
)
stand
members
.
In
the
second
sense
also
many
are
capable
of
Church
priviledges
who
are
not
subject
to
Church
censures
:
as
the
children
of
Christian
parents
are
capable
of
baptisme
,
the
known
and
approved
members
of
any
true
Church
are
capable
of
the
Seales
in
other
Congregations
among
you
who
are
not
subject
to
the
censures
of
that
other
Society
.
Spirituall
communion
in
publick
prayer
is
a
Church
priviledge
,
which
is
not
denied
to
visible
beleevers
and
godly
persons
,
though
not
in
Church
order
,
and
so
not
in
subjection
in
your
sense
to
Church
censures
.
Secondly
,
a
person
baptised
is
not
baptised
in
that
particular
congregation
onely
,
but
into
all
Churches
,
and
every
particular
Church
where
he
cometh
he
hath
all
the
priviledges
of
a
baptised
person
in
respect
of
his
baptisme
,
and
is
so
to
be
esteemed
by
them
.
Now
the
priviledge
of
a
baptised
person
who
is
able
to
examine
himself
,
and
walketh
in
the
truth
,
is
to
be
admitted
to
the
Lords
Supper
.
All
circumcised
persons
had
right
thereby
to
eat
the
Passeover
in
any
societie
,
in
the
place
which
God
should
chuse
to
put
his
Name
there
.
Exod.
12.
4.
47.
Deut.
16.
1
,
2.
So
all
baptised
persons
have
true
and
intire
right
to
the
Lords
Supper
in
everie
true
Church
where
God
hath
set
his
Name
.
Thirdly
,
there
is
not
the
same
reason
of
every
Church
priviledge
,
for
one
may
have
right
to
some
,
who
is
not
to
meddle
with
others
.
The
members
of
one
society
may
hear
the
Word
,
joyne
in
Prayer
,
and
receive
the
Sacraments
in
another
,
when
they
are
not
to
meddle
in
the
election
and
ordination
of
their
teachers
.
The
Ministers
of
the
Gospel
may
preach
the
Word
,
and
administer
the
Sacraments
in
another
congregation
,
and
hereto
he
needs
no
other
calling
but
that
God
offers
an
opportunitie
;
there
is
much
need
of
his
help
,
and
he
is
intreated
,
or
hath
leave
from
them
in
place
or
office
;
but
he
is
not
to
admit
members
into
the
societie
,
or
cast
them
out
that
be
admitted
.
And
if
the
Pastor
of
one
Church
shall
preach
or
administer
the
Sacraments
in
another
,
contrary
to
the
liking
and
approbation
of
the
Society
and
Governours
,
though
the
act
be
irregular
,
it
was
never
esteemed
a
nullitie
;
but
if
he
shall
presume
to
excommunicate
the
members
of
another
societie
,
without
the
consent
o●
the
Church
,
and
approbation
of
Pastors
and
Teachers
,
under
whose
charge
and
jurisdiction
they
live
,
it
hath
been
judged
a
meer
nullity
.
Therefore
the
proposition
is
not
so
evident
as
to
be
taken
without
proofe
,
that
they
have
no
power
to
admit
a
beleever
into
communion
in
any
Church
priviledge
who
have
no
power
to
excommunicate
.
Fourthly
,
that
visible
beleevers
baptised
into
a
true
Church
professing
the
true
faith
,
and
walking
in
holy
obedience
,
and
godly
conversation
,
that
they
and
their
seed
should
be
judged
such
as
are
without
in
the
Apostles
sense
,
because
they
be
not
externally
joyned
as
set
members
to
some
particular
congregation
in
Church-Covenant
is
affirmed
,
not
proved
.
1.
It
hath
,
and
may
fall
out
many
times
through
the
ignorance
,
rashnesse
,
or
pride
of
a
prevailing
faction
in
the
Church
,
that
the
true
members
of
the
Catholique
Church
,
and
the
best
members
of
the
orthodox
visible
flock
,
or
congregation
of
Christ
may
be
no
members
of
any
distinct
visible
societie
.
And
shall
their
posteritie
be
esteemed
Aliens
and
Strangers
from
the
Covenant
,
and
debarred
from
the
Sacraments
,
because
their
parents
are
unjustly
seperated
from
the
inheritance
of
the
Lord
?
Surely
as
parents
unjustly
excommunicated
do
continue
still
not
onely
true
members
of
the
invisible
body
;
but
visible
members
of
the
flock
of
Christ
:
so
the
right
of
Baptisme
doth
belong
to
the
Infants
of
such
parents
,
though
not
actuall
and
constant
members
of
this
or
that
present
assembly
in
Church
order
.
2.
If
they
be
without
,
because
no
members
of
a
politike
bodie
or
spirituall
fellowship
:
then
all
members
which
are
of
one
societie
are
without
to
another
:
For
they
that
be
not
of
the
bodie
are
not
capable
of
Church
censures
,
or
subject
to
the
authoritie
one
of
another
.
And
so
not
being
under
the
judgement
of
that
particular
Church
to
it
they
are
without
;
whereas
in
ancient
and
moderne
times
distinct
Societies
did
communicate
together
,
admit
and
receive
each
other
as
brethren
,
to
testifie
their
fellowship
in
the
faith
.
If
the
reason
whereupon
the
Apostle
saith
the
Church
of
Corinth
was
not
to
judge
them
that
were
without
,
was
because
they
were
not
within
the
Church
of
Corinth
,
and
so
not
under
their
censure
or
judgement
:
this
holds
true
of
them
that
be
of
another
society
admitted
to
the
Sacrament
,
as
well
as
of
such
as
be
no
set
members
desiring
to
be
received
to
the
Lords
Supper
.
3.
(
The
fornicators
of
this
world
)
do
they
not
explaine
whom
the
Apostle
pointeth
unto
by
the
title
of
being
without
,
ver
.
10.
11.
such
as
had
not
received
the
covenant
of
grace
.
4.
Church
order
is
necessarie
we
denie
not
;
but
this
order
that
a
man
should
be
a
constant
and
set
member
of
a
particular
societie
by
covenant
,
to
make
him
a
true
member
of
the
visible
Church
,
or
to
give
him
title
or
interest
to
the
publick
order
,
this
is
not
taught
of
God.
5.
Paul
divides
all
men
into
two
ranks
,
the
first
and
greater
without
;
the
last
and
lesser
within
:
but
that
beleevers
who
have
received
the
holy
Ghost
,
and
have
been
baptised
into
Jesus
Christ
,
that
they
and
their
children
should
be
reckoned
among
them
that
are
without
,
that
we
read
not
in
this
nor
any
other
Scripture
,
but
in
phrase
of
Scripture
hereticks
themselves
are
within
the
Church
.
6.
The
beleevers
not
yet
gathered
(
as
the
godly
learned
think
)
into
a
certain
distinct
body
are
called
beleevers
,
brethren
,
disciples
;
but
that
they
should
be
comprehended
under
them
that
are
without
,
it
hath
not
been
beleeved
in
the
Church
.
7.
Without
(
saith
the
Apostle
whether
alluding
to
this
place
or
not
,
let
others
judge
)
are
dogs
,
inchanters
,
whoremongers
,
not
such
as
are
called
faithfull
and
holy
,
walking
in
integritie
,
beleeving
in
and
professing
Jesus
Christ
to
be
their
Saviour
.
8.
They
that
are
without
in
the
Apostes
sense
are
Aliens
from
the
Common-wealth
of
Israel
,
strangers
from
the
covenant
of
promise
,
having
no
hope
,
and
without
God
in
the
world
:
but
we
hope
you
will
not
passe
such
rash
and
unadvised
censure
upon
your
brethren
,
who
be
not
gathered
into
your
societie
as
set
members
.
9.
Let
the
interpretation
stand
,
and
he
is
without
,
not
onely
who
is
no
set
member
of
some
congregationall
Assembly
,
but
he
that
is
not
subject
to
the
censure
of
the
community
of
that
particular
combination
few
or
many
,
with
,
or
without
Officers
.
And
so
all
the
reformed
Churches
in
the
world
who
ascribe
the
power
of
the
keyes
to
the
Presbitry
or
Classes
,
and
not
to
the
community
,
and
some
amongst
your selves
(
if
not
the
most
)
shall
be
without
also
.
And
therefore
we
cannot
think
approved
Christians
desiring
to
be
received
unto
the
Sacrament
,
either
to
be
without
,
or
uncapable
of
Church
censures
for
the
time
being
if
they
should
offend
,
though
not
set
members
of
any
particular
congregation
:
for
desiring
baptisme
for
their
children
or
themselves
to
be
admitted
to
the
Lords
Supper
for
the
time
they
put
themselves
under
the
ordinance
of
Jesus
Christ
there
.
And
as
they
are
members
for
the
time
,
so
they
might
be
proceeded
against
according
to
the
rule
prescribed
by
our
Saviour
,
as
they
would
proceed
with
an
offending
member
.
10.
If
upon
just
and
good
reason
a
passage
of
Scripture
can
be
cleared
to
prove
that
for
which
it
was
never
alledged
by
any
writer
,
we
are
not
to
except
against
any
truth
of
God
,
because
it
wanteth
mans
testimonie
.
Onely
if
we
desire
credit
in
such
cases
,
our
reasons
must
be
weightie
and
convincing
.
But
for
your
exposition
of
this
text
of
Scripture
,
as
yet
we
have
not
observed
one
substantiall
ground
,
or
approved
author
to
be
alledged
.
Doctor
Ames
shewing
the
necessitie
of
Christians
ioyning
themselves
to
some
particular
Church
,
giveth
this
reason
,
Quoniam
alias
fieri
non
potest
qu●●
conturbentur
signa
illa
quibus
fideles
ab
infidelibus
discerni
possunt
.
1.
Cor.
5.
12.
But
herein
Dr.
Ames
manifestly
sheweth
that
by
them
that
are
[
without
]
heathens
,
and
unbeleevers
must
be
understood
,
and
not
beleevers
and
godly
men
though
of
no
particular
setled
societie
for
the
time
,
for
thus
we
conceive
he
argueth
.
The
signes
and
evidences
whereby
the
faithfull
are
to
be
discerned
from
unbeleevers
,
must
not
be
confounded
:
but
unlesse
Christians
make
themselves
actuall
members
of
a
Societie
or
Church
,
the
signes
whereby
the
faithfull
are
discerned
from
unbeleevers
,
will
be
obscured
and
darkned
.
And
if
this
be
his
reason
how
can
that
text
of
Scripture
be
alledged
for
confirmation
,
unlesse
by
[
men
without
]
Infidels
be
understood
.
Again
Doctor
Ames
in
the
same
book
,
lib.
4.
ca.
27.
speaking
of
Infants
to
be
received
,
it
is
required
(
he
saith
)
that
they
be
in
the
covenant
of
grace
in
respect
of
outward
profession
,
and
estimation
in
respect
of
their
parents
,
and
that
there
is
hope
they
shall
be
instructed
and
brought
up
in
the
same
covenant
.
2.
That
Baptisme
doth
most
properly
belong
to
those
infants
whose
parents
,
at
least
one
of
them
is
in
the
Church
,
and
not
without
,
because
baptisme
is
a
signe
and
seale
of
the
covenant
of
grace
.
3.
That
children
that
are
cast
forth
are
in
charitie
to
be
esteemed
the
children
of
Christian
parents
,
when
there
is
no
just
cause
of
presuming
the
contrary
,
that
in
admitting
unto
baptisme
a
difference
must
be
put
betweene
the
Infants
of
those
who
in
some
sort
belong
to
the
Church
,
but
openly
break
the
covenant
of
God
,
and
the
children
of
others
.
1.
Because
a
distinction
must
be
observed
in
holy
things
betweene
the
cleane
and
uncleane
;
seeing
else
the
ordinance
of
God
cannot
be
preserved
from
all
pollution
.
To
say
nothing
of
that
which
he
addeth
touching
the
baptisme
of
Infants
borne
in
fornication
,
excommunication
,
and
Papists
,
which
is
more
then
sufficient
to
cleare
his
meaning
in
the
former
passage
.
To
this
may
be
added
that
he
holdeth
it
not
necessarie
that
Christians
should
gather
themselves
into
a
particular
society
,
but
as
opportunitie
and
occasion
should
offer
it self
.
So
that
it
was
never
his
mind
to
censure
them
who
be
not
gathered
into
Church-Covenant
,
because
they
want
means
or
opportunitie
as
men
without
in
the
Apostles
sense
.
His
judgement
is
further
manifested
in
his
second
Manuduction
,
pa.
33.
So
many
parish
Assemblies
of
England
(
saith
he
)
as
have
any
competent
number
of
good
Christians
in
them
,
united
to
worship
God
ordinarily
in
one
Societie
,
so
many
have
the
essence
and
integrall
forme
of
a
visible
Church
,
and
all
they
have
intire
right
to
Christ
,
and
to
all
the
meanes
of
injoying
him
,
how
ever
they
are
defective
in
the
puritie
of
their
combination
,
and
in
the
compleat
free
exercising
of
their
power
,
whereupon
a
reverend
*
Elder
now
among
you
draws
this
conclusion
,
Ergo
to
dischurch
them
wholly
,
and
to
separate
from
them
as
no
Churches
of
Christ
,
or
to
denie
baptisme
to
the
Infants
of
their
known
members
is
not
warrantable
by
any
rule
of
Scripture
that
I
know
,
nor
justified
by
any
assertion
or
practise
.
Answ
.
5.
Consideration
.
VVE
may
adde
hereunto
for
a
fifth
Consideration
,
the
evill
and
pernicious
consequences
of
extending
communion
in
Church
priviledges
beyond
the
bounds
of
Church
fellowship
:
for
thus
,
1.
The
extraordinarie
office
of
the
Apostles
,
and
the
ordinarie
office
of
Pastors
and
Teachers
will
be
much
confounded
,
if
the
latter
be
as
illimited
as
the
former
in
the
execution
of
their
office
beyond
the
bounds
of
their
own
particular
Churches
.
2.
The
distinction
of
Church
assemblies
from
the
confused
multitude
is
abrogated
,
if
without
membership
in
a
particular
Church
the
parents
may
communicate
with
the
Churches
in
the
Lords
Supper
,
and
their
seed
in
baptisme
.
3.
The
Church
shall
indanger
the
profaning
of
the
seals
,
and
want
one
speciall
meanes
whereby
the
grace
and
pietie
of
men
may
be
discerned
and
made
known
;
for
if
without
respect
to
their
Church
estate
men
of
approved
pietie
(
as
you
say
)
are
to
be
admitted
to
fellowship
in
the
seales
,
how
shall
their
pietie
be
approved
to
the
Church
not
by
their
own
report
of
themselves
alone
without
attestation
of
such
as
are
approved
by
the
Church
;
and
how
can
such
beare
witnesse
to
their
approved
pietie
,
who
against
light
refuse
to
professe
subjection
to
the
Gospel
of
Christ
by
orderly
joyning
themselves
in
fellowship
with
some
approved
Church
of
Christ
as
members
thereof
when
they
have
opportunitie
thereunto
,
seeing
such
fellow-ship
is
an
action
of
pietie
required
of
all
beleevers
in
the
second
Commandment
;
and
true
pietie
frameth
mens
spirits
to
have
respect
to
all
Gods
Commandments
.
And
we
have
had
much
experience
of
it
,
that
men
of
approved
pietie
in
the
judgement
of
some
have
been
found
too
light
,
not
onely
in
the
judgement
of
others
,
but
even
of
their
own
consciences
,
when
they
have
come
to
triall
in
offering
themselves
to
be
members
of
Churches
,
with
such
a
blessing
hath
God
followed
this
order
of
taking
hold
of
Church-Covenant
by
publick
profession
of
faith
and
repentance
before
men
be
admitted
to
the
seales
;
but
this
meanes
of
discoverie
of
mens
pietie
and
sinceritie
would
be
utterly
lost
,
if
men
should
be
admitted
unto
the
Lords
table
without
entring
in
Church-fellowship
.
Reply
.
IF
it
be
repugnant
to
Divine
Institution
to
admit
of
approved
Christians
lawfully
baptized
,
walking
in
the
faith
,
members
of
the
visible
Churches
,
and
partakers
of
Church
priviledges
among
us
to
the
Lords
Supper
,
or
their
children
to
baptisme
,
because
they
be
not
entred
into
Church
fellowship
according
to
your
order
,
then
it
is
unlawfull
though
no
such
evill
consequences
are
to
be
feared
.
But
if
by
accident
some
abuse
should
fall
out
,
the
evill
is
to
be
prevented
by
all
lawfull
meanes
:
but
the
faithfull
are
not
utterly
to
be
debarred
of
the
order
of
God
,
whereto
they
have
right
and
title
by
his
free
grant
and
gracious
invitation
.
And
no
question
but
the
seales
of
the
Covenant
may
be
profaned
many
times
when
it
is
not
in
the
power
of
the
dispensers
to
put
back
or
expell
such
as
profane
them
.
If
the
Congregation
shall
admit
of
,
or
tolerate
an
unworthy
member
,
the
Churches
priviledges
are
profaned
;
and
yet
we
conceive
you
will
say
the
Pastor
is
not
faulty
in
receiving
him
,
when
the
Church
doth
tolerate
unworthily
,
if
he
do
what
pertaineth
to
his
office
to
keep
the
holy
things
of
God
from
contempt
.
But
in
the
case
propounded
there
is
no
feare
or
danger
of
such
consequences
necessarie
to
follow
:
for
the
question
is
not
of
all
sorts
at
randame
,
but
of
Christians
professing
the
faith
intirely
,
lawfully
baptised
,
known
,
and
approved
to
the
consciences
of
the
wise
and
judicious
visible
members
of
the
Churches
of
Christ
among
us
often
admitted
to
the
Lords
Table
,
whether
these
either
sufficiently
knowne
unto
you
,
or
orderly
recommended
may
upon
desire
and
suite
themselves
be
admitted
to
communicate
in
the
Lords
Supper
,
and
their
children
to
be
baptized
,
what
feare
is
there
now
that
the
extraordinarie
office
of
the
Apostles
,
and
the
ordinarie
office
of
Pastors
and
Teachers
shall
be
much
or
little
confounded
?
Is
this
to
take
as
illimited
power
as
the
Apostles
did
in
the
execution
of
their
office
?
How
shal
this
tend
to
abrogate
the
distinction
of
Church
Assemblies
from
the
confused
multitude
?
or
how
is
the
profanation
of
the
seals
thereby
indangered
?
You
aske
if
without
respect
to
their
Church
estate
men
of
approved
pietie
(
as
we
say
)
are
to
be
admitted
into
fellowship
in
the
seals
,
how
shall
their
pietie
be
approved
to
the
Church
,
not
by
their
own
report
of
themselves
alone
,
&c.
Do
not
you
say
the
same
,
That
there
be
many
godly
persons
,
and
of
approved
pietie
among
us
,
who
are
not
approved
by
their
own
report
of
themselves
(
unlesse
ye
will
take
their
wisedome
,
faith
,
patience
,
courage
,
constancie
,
and
holinesse
of
life
for
their
report
)
approved
,
we
say
by
as
ample
and
sufficient
testimonie
as
the
Apostles
exacted
of
them
whom
they
received
into
Church
fellowship
,
or
can
be
required
of
members
admitted
unto
the
priviledges
of
the
Church
,
if
men
will
follow
the
Lords
direction
,
or
as
you
can
give
to
ordinances
members
of
your
societies
.
You
professe
high
respect
of
your
brethren
in
old
England
,
but
it
seemes
you
judge
them
insufficient
to
give
orderly
testimonie
of
the
sinceritie
and
uprightnesse
of
approved
Christians
,
well
known
unto
them
,
and
living
among
them
,
which
two
cannot
well
agree
.
We
speake
not
of
such
who
against
light
refuse
to
professe
subjection
to
the
Gospel
of
Christ
to
joyne
themselves
orderly
in
fellowship
with
some
approved
Church
:
But
of
such
as
do
with
all
readinesse
professe
subjection
,
and
walk
accordingly
,
and
heartily
desire
to
joyn
themselves
to
the
most
pure
and
compleat
Churches
so
farre
as
they
are
taught
of
God
,
or
have
opportunitie
thereunto
.
And
if
exception
be
taken
against
them
onely
,
who
refuse
against
light
to
submit
themselves
to
the
Gospel
;
by
what
rule
do
you
proceed
when
you
judge
men
to
refuse
against
light
,
or
debarre
them
who
do
not
refuse
against
conscience
,
but
for
lacke
of
opportunitie
.
No
doubt
(
as
you
say
)
but
now
and
then
a
man
of
approved
pietie
in
the
judgement
of
some
may
be
found
too
light
,
yea
and
in
the
judgement
of
his
owne
conscience
when
he
hath
come
to
triall
.
And
no
question
but
many
have
been
admitted
by
the
Church
,
who
indeed
and
truth
are
much
too
light
;
and
some
refused
who
deserved
better
then
they
that
cast
them
off
,
we
will
not
dispute
what
errours
have
been
committed
,
nor
what
blessing
ye
have
found
upon
your
proceedings
;
we
heartily
beseech
the
Lord
to
keep
your
congregation
pure
,
make
his
ordinances
more
and
more
effectuall
,
go
before
you
in
the
way
wherein
you
should
walk
,
and
multiply
his
mercies
upon
you
in
the
same
.
But
this
we
are
perswaded
,
and
therefore
we
speak
,
that
in
debarring
godly
Christians
from
the
Lords
Supper
,
and
much
more
the
children
of
those
parents
who
are
in
covenant
with
God
,
from
holy
baptisme
you
exceed
your
commission
you
have
received
from
God
,
and
go
beyond
your
due
bounds
.
And
notwithstanding
your
circumspection
more
worthy
and
faithfull
Christians
have
been
denied
when
of
lesse
worth
,
and
meaner
sufficiencies
have
passed
,
and
been
by
you
received
.
Answ
.
6.
Consid
.
NOne
have
power
to
dispence
the
Seales
but
they
that
are
called
to
the
office
of
Ministery
;
and
no
man
can
be
so
called
till
first
there
be
a
Church
to
call
him
,
seeing
the
power
of
calling
Ministers
is
given
by
Christ
unto
the
Church
;
and
thence
it
follows
,
that
all
those
that
desire
to
partake
of
the
Seales
,
are
bound
to
joyne
themselves
in
Church
state
,
that
so
they
may
call
a
Minister
to
dispense
the
Seales
unto
them
.
And
this
dutie
by
the
appointment
of
God
lieth
not
onely
upon
some
Christians
,
but
equally
upon
all
:
ergo
no
Christian
can
expect
by
the
appointment
of
God
to
partake
in
the
Seals
till
he
have
joyned
himselfe
in
Church
fellowship
,
and
in
the
call
of
the
Minister
.
And
indeed
seeing
a
Church
,
and
a
Minister
called
by
the
Church
,
is
of
such
necessitie
for
the
dispensing
of
the
seales
,
it
may
seeme
unreasonable
that
some
Christians
should
be
bound
to
become
a
Church
,
and
to
call
a
Minister
that
so
the
seales
may
be
dispensed
,
and
other
men
(
when
this
is
done
)
have
equall
libertie
to
the
seals
who
refuse
to
joyne
unto
the
Church
.
Reply
.
THis
conclusion
is
not
to
the
question
propounded
,
for
we
speake
of
such
as
cannot
,
not
of
such
as
refuse
to
joyne
themselves
unto
the
Church
;
or
if
they
do
not
joyne
,
it
is
not
out
of
contempt
or
wilfull
neglect
of
Gods
ordinance
,
or
desire
of
carnall
libertie
,
and
not
to
be
in
subjection
to
Christ
,
but
for
lacke
of
opportunitie
,
or
through
their
fault
that
should
admit
them
but
do
not
.
For
if
in
any
of
your
Churches
you
shall
require
more
of
members
to
be
admitted
then
Christ
the
chiefe
Shepherd
of
the
flock
doth
,
or
presse
that
upon
their
consciences
which
they
cannot
consent
unto
,
if
they
shall
sit
downe
quietly
for
the
time
and
serve
God
in
private
,
when
they
cannot
injoy
Church
priviledges
,
it
is
your
fault
and
not
theirs
.
And
they
may
more
justly
challenge
the
Assemblie
as
injurious
and
tyrannicall
,
then
you
them
as
wilfull
despisers
of
Gods
ordinance
.
We
accuse
not
the
wisedome
and
discretion
of
your
Chuches
,
but
we
know
the
zealous
multitude
may
sometimes
be
rash
;
And
when
a
reason
is
craved
of
your
judgement
,
why
you
do
debarre
the
most
knowne
and
approved
Christians
which
come
over
,
and
their
children
from
the
seals
of
the
covenant
,
we
dislike
you
should
put
this
note
upon
them
,
as
if
against
light
they
refused
orderly
to
subject
themselves
to
the
Gospel
of
Jesus
Christ
:
What
warrant
you
have
thus
to
censure
,
what
use
of
this
manner
of
dispute
we
leave
it
to
your
godly
wisedome
to
judge
.
In
the
Consideration
it self
there
are
many
Propositions
couched
together
,
which
we
must
examine
severally
as
they
have
reference
to
the
conclusion
intended
,
and
then
try
whether
it
can
be
raised
from
them
.
The
first
Proposition
,
That
none
have
power
to
dispence
the
Seales
,
but
they
that
are
called
to
the
office
of
Ministery
,
is
freely
granted
.
The
second
,
That
no
man
can
be
so
called
till
first
there
be
a
Church
to
call
him
,
needeth
explication
.
For
by
the
Church
you
must
understand
the
community
of
the
faithfull
,
as
they
are
one
bodie
,
without
officers
or
guides
.
And
such
a
Church
there
cannot
be
without
a
Ministery
to
call
and
admit
them
into
Church-fellowship
.
The
Apostles
baptised
not
themselves
,
but
by
the
help
of
others
,
&
those
not
called
of
the
people
to
be
baptised
,
1
Cor.
1.
17.
The
Apostles
appointed
by
electiō
,
Elders
in
every
city
or
Church
.
And
so
there
was
a
Church
before
Elders
were
set
over
it
,
but
this
Church
was
a
societie
of
beleevers
by
baptisme
admitted
into
Church-fellowship
.
There
can
be
no
Church
to
call
a
Minister
to
feed
the
flock
,
and
dispence
the
seals
,
till
they
have
received
the
doctrine
of
salvation
intirely
,
and
by
the
seale
of
initiation
be
solemnly
received
into
the
societie
of
men
professing
Christ
.
A
company
of
men
converted
to
the
faith
being
unbaptized
,
may
and
ought
to
desire
baptisme
,
but
they
have
not
power
to
elect
and
chuse
one
among
themselves
to
dispence
the
seales
unto
the
rest
for
ought
is
to
be
found
in
Scripture
:
The
Churches
constitution
into
which
Christians
are
to
gather
themselves
must
be
Apostolicall
,
and
not
one
day
or
houre
younger
in
nature
and
forme
of
it
,
thus
the
first
Church
of
the
New
Testament
.
But
it
can
never
be
shewed
in
Scripture
that
any
societie
of
unbaptised
persons
did
first
chuse
from
among
them
a
Pastor
or
Teacher
by
whom
they
might
be
baptised
:
you
cannot
produce
one
example
or
other
proofe
in
the
Scripture
,
of
one
man
teaching
the
Gospel
ministerially
but
he
was
baptised
,
and
a
member
of
a
true
Church
,
or
of
a
societie
who
made
choice
of
a
Pastor
and
teacher
,
but
they
were
baptised
persons
.
The
third
Proposition
,
That
the
power
of
calling
Ministers
is
given
by
Christ
unto
the
Church
,
must
also
be
rightly
understood
:
For
by
the
Church
must
be
meant
the
societie
of
the
faithfull
,
not
onely
ingrafted
into
Christ
,
set
into
the
state
of
salvation
,
and
made
heires
apparent
of
everlasting
blessednesse
,
but
solemnly
entred
and
inrolled
into
the
societie
of
Christs
flock
,
and
acknowledged
members
by
free
admission
into
the
Seales
of
the
Covenant
.
Againe
,
by
the
Church
if
we
speake
of
ordinary
calling
,
must
not
be
understood
of
the
faithfull
alone
,
but
their
guides
and
officers
together
with
them
,
who
are
to
goe
before
the
rest
,
and
to
direct
and
governe
them
in
their
choice
.
Neither
can
we
say
,
that
any
two
or
three
beleevers
linked
together
in
societie
doe
make
such
a
Church
,
as
to
whom
the
calling
of
the
Minister
doth
belong
:
but
that
right
was
given
by
Christ
to
such
Churches
as
were
gathered
and
established
by
the
Apostles
.
The
Church
hath
a
Ministery
of
calling
one
whom
Christ
hath
described
,
that
from
Christ
he
may
have
power
of
Office
given
him
in
the
vacant
place
.
But
the
office
,
gift
,
and
power
of
the
Ministery
,
is
immediately
from
Christ
and
not
from
the
Church
.
The
Church
doth
neither
virtually
nor
formally
give
power
to
her
Officers
but
ministerially
onely
,
as
ministring
to
him
who
hath
power
and
vertue
to
conferre
it
.
And
this
right
of
election
is
so
given
to
the
communitie
and
body
of
the
people
,
that
if
they
have
consented
to
give
away
their
right
,
or
if
it
be
taken
injuriously
from
them
,
the
calling
of
the
Minister
notwithstanding
may
be
true
,
and
ministeriall
acts
done
by
him
that
is
thrust
upon
the
people
without
their
consent
may
be
effectuall
to
their
salvation
.
A
wrong
it
is
altogether
to
debarre
the
godly
of
their
consent
in
the
calling
of
such
as
must
watch
for
their
soules
;
but
it
makes
not
the
calling
it selfe
a
meere
nullitie
;
for
then
many
Churches
in
the
world
within
a
few
hundred
yeares
after
Christ
should
have
wanted
both
ministery
and
Sacraments
,
and
they
would
have
been
altogether
destitute
of
both
ministery
and
Sacraments
for
many
hundred
yeares
.
The
fourth
,
That
all
those
who
desire
to
partake
in
the
Seales
,
are
bound
to
joyne
themselves
together
in
Church-state
,
that
so
they
may
call
a
Minister
to
dispence
the
Seales
unto
them
,
will
not
follow
from
the
former
rightly
understood
.
We
deny
not
but
Christians
are
bound
to
joyne
themselves
together
in
holy
fellowship
,
if
God
give
them
opportunitie
:
but
they
must
partake
in
the
Seales
before
they
can
joyne
themselves
together
in
Church-state
.
And
such
as
for
lack
of
meanes
and
opportunitie
cannot
joyne
themselves
into
such
an
estate
,
or
be
dispersed
by
persecution
,
or
be
destitute
of
Pastors
and
Teachers
,
may
for
a
time
desire
and
seek
to
have
the
seales
dispenced
unto
them
by
the
Pastors
and
Teachers
of
other
Societies
,
with
whom
they
hold
communion
in
the
faith
.
The
people
also
who
are
deprived
of
right
and
libertie
to
choose
their
Pastor
,
may
desire
and
seek
to
have
the
Seales
dispenced
unto
them
by
him
who
is
set
over
them
.
If
a
company
of
Infidells
should
be
converted
to
the
faith
,
they
must
desire
to
partake
in
the
ordinances
of
grace
before
they
could
joyne
together
in
a
Church-way
to
call
a
Minister
of
their
own
,
who
might
administer
the
Sacraments
unto
them
.
To
make
Disciples
and
baptize
are
joyned
together
.
And
if
these
Propositions
be
allowed
for
current
,
a
nation
or
people
plunged
into
Idolatry
or
Infidelitie
,
or
otherwise
dischurched
,
cannot
by
ordinary
meanes
recover
into
a
Church-estate
,
wherein
they
may
lawfully
and
according
to
Gods
appointment
desire
or
expect
that
the
Seales
of
the
Covenant
should
be
dispenced
to
them
.
The
fifth
Proposition
riseth
beyond
measure
,
that
no
Christian
can
expect
by
the
appointment
of
God
to
partake
in
the
Seales
till
he
have
joyned
himselfe
in
Church-fellowship
and
the
calling
of
the
Minister
.
Wee
conceive
you
will
not
say
that
children
and
women
have
to
doe
in
the
call
of
the
Minister
(
for
women
they
are
debarred
by
their
sex
as
from
ordinary
Prophesying
,
so
from
any
other
dealing
wherein
they
take
authority
over
the
man
)
If
some
part
of
the
Congregation
doe
not
consent
in
the
election
of
Pastors
or
Teachers
,
have
they
not
right
to
expect
to
have
the
Seales
of
the
Covenant
dispenced
to
themselves
or
their
seede
?
If
the
people
be
deprived
of
that
libertie
to
choose
or
call
their
Minister
,
must
they
seperate
from
the
ordinances
of
worship
there
dispenced
,
and
from
the
Congregations
as
no
true
Churches
?
If
some
persons
by
the
providence
of
God
live
in
such
places
where
they
cannot
joyne
in
Church-fellowship
and
call
of
the
Minister
(
as
suppose
the
Christian
wife
,
childe
,
or
servant
)
nor
lawfully
remove
to
any
such
Societie
must
they
and
their
children
live
as
strangers
and
aliens
from
the
Covenant
of
grace
,
wherein
they
may
not
expect
to
partake
of
the
Seales
▪
If
Infidels
be
converted
to
the
faith
,
must
they
not
partake
in
the
Seales
,
because
they
cannot
joyne
in
Church-fellowship
and
call
of
the
Minister
,
before
they
be
admitted
to
Baptisme
?
Here
you
say
the
people
must
joyne
together
in
the
call
of
the
Minister
,
before
they
can
lawfully
desire
to
be
admitted
to
the
Seales
.
And
another
hath
zealously
affirmed
(
It
is
a
presumptuous
sin
in
any
to
choose
an
Officer
not
trained
up
and
tryed
(
scil
.
)
in
the
debating
,
discussing
,
carrying
,
and
contriving
of
Church-affaires
,
as
also
in
admonition
,
exhortation
,
and
comfort
,
publickly
occasioned
and
so
manifested
)
Lay
these
two
together
,
and
let
it
be
considered
how
long
many
a
poore
soule
converted
to
the
faith
must
be
compelled
to
want
the
comfort
of
Gods
ordinances
.
Besides
,
if
a
people
be
joyned
together
in
Church-fellowship
,
and
have
called
a
Pastor
to
feed
and
watch
over
them
,
wee
desire
(
not
words
but
)
proofe
why
the
poore
dispersed
Christians
wanting
means
or
opportunitie
to
joyn
themselves
together
into
societie
,
ought
not
to
desire
,
and
that
others
be
not
bound
in
conscience
to
afford
them
the
comfort
of
Gods
ordinances
.
If
the
Propositions
may
stand
for
good
,
I
feare
we
shall
scarce
finde
that
ever
in
ordinary
way
,
the
Sacraments
were
lawfully
dispenced
or
received
in
the
Christian
Churches
of
God
since
the
first
foundation
of
them
.
Now
the
premises
being
liable
to
so
many
exceptions
,
the
conclusion
to
be
laid
upon
them
,
will
fall
of
it selfe
.
And
thereunto
wee
oppose
the
direct
contrary
.
That
Infidels
converted
to
the
faith
,
or
godly
Christians
,
formerly
visible
beleevers
,
knowne
and
approved
members
of
Congregations
professing
the
intire
faith
,
and
joyning
together
in
the
lawfull
use
of
the
Sacraments
for
substance
according
to
the
Institution
,
may
and
ought
to
desire
and
expect
the
Seales
of
the
Covenant
to
be
dispenced
to
them
,
and
to
their
seede
,
though
for
the
present
they
be
not
joyned
into
such
Church-state
and
call
of
Ministers
as
you
require
.
Answer
7.
Consideration
.
THat
our
practise
may
not
be
censured
as
novell
and
singular
,
give
us
leave
to
produce
a
President
of
the
like
care
observed
and
approved
by
publick
countenance
of
State
in
the
dayes
of
Edward
6.
of
blessed
and
famous
memory
,
who
in
the
yeare
1550.
granted
Johannes
Alasco
a
learned
Noble
man
of
Poland
under
the
great
Seale
of
England
,
libertie
to
gather
a
Church
of
strangers
in
London
,
and
to
order
themselves
according
as
they
should
finde
to
be
most
agreeable
to
the
Scriptures
.
Among
other
godly
orders
established
in
that
Church
,
that
which
concerned
the
Administration
of
Baptisme
to
prevent
the
prophanation
of
it
we
will
repeate
in
Alascoes
owne
words
.
Baptisme
in
our
Church
(
saith
he
)
is
administred
in
the
publique
Assembly
of
the
Church
after
the
publique
Sermon
:
for
seeing
Baptisme
doth
so
belong
to
the
whole
Church
that
none
ought
to
be
driven
thence
,
which
is
a
member
of
the
Church
,
nor
to
be
admitted
to
it
who
is
not
a
member
of
it
,
truely
it
is
equall
that
that
should
be
performed
publiquely
in
the
Assembly
of
the
whole
Church
,
which
belongs
to
the
whole
Church
in
common
.
Againe
,
he
addeth
;
Now
seeing
our
Churches
are
by
Gods
blessing
so
established
by
the
Kings
Majestie
,
that
they
may
be
as
it
were
one
parish
of
strangers
dispersed
throughout
the
whole
Citie
,
or
one
body
corporate
(
as
it
is
called
in
the
Kings
grant
)
and
yet
all
strangers
doe
not
joyne
themselves
to
our
Church
,
yea
there
are
those
who
while
they
avoyde
all
Churches
,
will
pretend
to
the
English
Churches
that
they
are
joyned
with
us
,
and
to
us
that
they
are
joyned
to
the
English
Churches
,
and
so
doe
abuse
both
them
and
us
,
lest
the
English
Churches
and
the
Ministers
thereof
should
be
deceived
by
the
impostures
of
such
men
(
and
that
under
colour
of
our
Churches
)
wee
doe
baptize
their
Infants
alone
who
have
adjoyned
themselves
to
our
Churches
by
publique
confession
of
their
faith
,
and
observation
of
Ecclesiasticall
discipline
.
And
that
our
Churches
may
be
certaine
that
the
Infants
that
are
to
be
baptized
are
their
seede
,
who
have
joyned
themselves
thereto
in
manner
aforesaid
,
the
father
of
the
Infant
to
be
baptized
(
it
possible
he
can
)
or
other
men
and
women
of
notable
credit
in
the
Church
,
doe
offer
the
Infant
to
Baptisme
,
and
doe
publickly
professe
that
it
is
the
seede
of
the
Church
,
yet
wee
suffer
no
stranger
to
offer
Infants
to
Baptisme
in
our
Churches
,
who
hath
not
made
publique
profession
of
his
faith
,
and
willingly
submitted
himselfe
to
the
Discipline
of
the
Church
,
lest
otherwise
they
who
present
their
children
to
Baptisme
,
might
in
time
plead
that
they
belong
to
our
Churches
,
and
so
should
deceive
the
English
Churches
and
their
Ministers
.
To
those
which
presented
Infants
to
Baptisme
,
they
propounded
three
questions
,
the
first
was
;
Are
these
Infants
which
yee
offer
the
seed
of
this
Church
,
that
they
may
lawfully
be
here
baptized
by
our
Ministery
?
&c.
Answer
,
Yea.
This
Instance
is
the
more
to
be
regarded
,
because
Alasco
affirmeth
in
the
preface
of
that
Book
,
that
this
libertie
was
by
the
King
granted
to
them
out
of
his
desire
to
settle
alike
reformation
in
the
English
Churches
,
which
in
effect
you
see
the
same
with
our
practise
in
this
particular
.
Reply
.
THe
practise
of
the
Church
of
strangers
in
London
,
recorded
by
John
Alasco
,
is
farre
different
from
your
judgement
and
practise
,
not
in
some
by-circumstances
,
but
in
the
maine
point
in
question
;
for
your
judgement
is
that
true
visible
beleevers
,
baptized
and
partakers
of
the
Lords
Supper
in
other
Churches
not
yet
gathered
into
Church-estate
or
fellowship
,
have
no
right
or
interest
in
the
Seales
,
(
they
nor
their
seede
)
But
this
Church
of
strangers
held
no
such
opinion
as
their
own
words
(
which
you
have
omitted
)
doe
plainly
speake
.
And
Paul
testifyeth
(
say
they
)
that
by
Christs
Ordinance
the
Church
it selfe
without
exception
of
any
member
of
it
,
is
to
be
accounted
cleane
or
holy
by
the
ministery
of
Baptisme
.
Whence
we
may
easily
see
,
that
Baptisme
doth
neither
belong
to
those
who
are
altogether
without
the
Church
,
nor
to
be
denyed
to
any
member
of
the
Church
.
Secondly
,
They
held
communion
with
the
Church
of
England
as
one
and
the
same
with
theirs
.
For
so
they
professe
:
Yet
neverthelesse
,
that
we
may
openly
shew
that
the
English
Churches
and
ours
are
one
and
the
same
Church
(
though
we
differ
somewhat
from
them
both
in
language
and
Ceremonies
)
We
doe
not
refuse
that
the
English
may
as
publick
witnesses
of
the
Church
offer
the
Infants
of
our
members
to
Baptisme
in
our
Churches
,
if
they
have
both
the
use
of
our
language
and
a
certain
testimony
of
their
piety
.
As
in
like
manner
our
members
are
accustomed
to
offer
the
Infants
of
the
English
to
Baptisme
in
the
English
Churches
.
If
your
judgement
be
this
of
the
English
Churches
,
your
judgement
in
acknowledging
us
members
of
true
Churches
,
and
practise
in
debarring
visible
beleevers
and
their
seede
from
the
Seales
,
are
opposite
the
one
to
the
other
.
Thirdly
,
This
order
was
observed
by
them
to
prevent
the
impostures
of
some
,
who
whilst
they
avoyded
all
Churches
,
pretended
to
the
English
,
that
they
were
joyned
to
the
strangers
,
and
to
the
strangers
that
they
were
joyned
to
the
English
.
But
you
debarre
knowne
Christians
who
desire
to
joyne
themselves
with
you
,
not
to
prevent
impostures
of
them
who
avoyde
all
Churches
:
yea
,
you
debarre
them
as
men
having
no
right
to
the
Sacraments
,
because
they
be
not
in
Church-fellowship
:
and
herein
you
can
shew
no
president
ancient
or
moderne
,
either
from
Scripture
or
Monuments
of
the
Church
:
And
as
your
practise
is
without
example
,
so
without
warrant
from
the
word
of
God.
And
this
is
the
maine
reason
why
we
cannot
consent
unto
you
in
this
particular
which
we
thus
propound
.
1
Reason
.
THat
sacred
order
which
God
hath
set
in
his
visible
Church
for
all
his
Saints
to
keep
and
walk
by
,
that
is
religiously
to
be
observed
.
But
for
men
to
set
up
that
as
a
necessarie
order
which
God
never
allowed
,
approved
,
or
commanded
,
is
great
presumption
.
Now
the
Lord
hath
not
ordained
that
a
man
should
be
a
set
member
of
a
particular
Societie
,
or
body
politique
of
faithfull
people
joyned
together
in
spirituall
Church-fellowship
by
Covenant
,
before
he
be
admitted
unto
the
Lords
Supper
,
or
that
the
parents
should
be
actuall
visible
set
members
of
some
particular
distinct
body
before
their
children
be
baptised
.
They
that
beleeve
in
Jesus
Christ
have
received
the
word
of
promise
and
walk
therein
,
they
and
their
children
are
within
the
Covenant
,
and
have
right
and
title
to
the
Seales
of
the
Covenant
,
but
in
their
order
,
the
infants
to
baptisme
,
parents
baptised
,
to
the
Lords
Supper
.
And
if
in
that
state
by
divine
grant
they
have
interest
to
the
Sacraments
,
the
Church
in
debarring
them
because
they
be
not
yet
grown
into
one
distinct
separate
societie
of
mutuall
covenant
,
doth
exceed
the
bounds
of
her
commission
.
For
a
ministeriall
power
onely
is
committed
to
the
Church
to
admit
or
refuse
them
who
are
to
be
admitted
or
refused
by
authoritie
from
God
:
But
the
Church
if
she
thrust
beleeving
parents
from
the
Supper
of
the
Lord
,
and
their
seed
from
baptisme
;
she
denieth
these
benefits
to
them
who
by
the
grace
and
gift
of
God
have
lawfull
right
and
title
thereto
.
1.
For
first
,
the
baptisme
of
John
was
true
baptisme
,
and
truly
administred
by
him
:
And
they
that
were
baptized
by
him
received
the
seales
of
the
Covenant
,
and
were
esteemed
members
of
the
visible
Church
:
But
John
never
demanded
of
them
who
came
to
his
baptisme
whether
they
were
entred
into
spirituall
fellowship
by
mutuall
covenant
one
with
another
.
This
was
not
then
knowne
to
be
a
necessarie
and
essentiall
point
in
the
lawfull
,
due
,
and
orderly
administration
of
the
Sacrament
.
The
disciples
of
our
Saviour
made
and
baptised
disciples
professing
the
faith
,
but
not
combined
into
Church-state
or
fellowship
.
The
Apostles
commission
was
first
to
teach
the
Gentiles
,
and
then
to
baptise
them
having
received
their
doctrine
.
And
this
they
carefully
observed
in
the
execution
of
their
ministery
upon
grounds
and
reasons
common
to
them
and
us
:
for
as
soone
as
any
man
or
number
of
men
gladly
received
the
doctrine
of
salvation
,
and
gave
their
names
to
Jesus
Christ
,
if
they
desired
to
be
baptised
forthwith
they
accepted
them
,
never
excepting
,
that
they
were
no
set
members
of
a
distinct
visible
congregation
.
When
the
first
3000.
converts
,
being
pricked
in
their
consciences
,
came
to
Peter
,
and
the
rest
of
the
Apostles
,
saying
.
Men
and
brethren
,
what
shall
we
do
?
Peter
returns
this
answer
,
Repent
and
be
baptised
every
one
of
you
in
the
Name
of
Jesus
,
&c.
For
to
you
is
the
promise
made
,
and
to
your
children
,
and
to
all
that
are
afar
off
,
&c.
As
soon
as
the
Samaritanes
beleeved
,
Philip
who
preached
the
things
that
concerned
the
kingdom
of
God
,
they
were
baptised
both
men
and
women
.
When
the
Eunuch
asked
of
Philip
,
See
here
is
water
,
what
doth
let
me
to
be
baptised
?
he
answereth
not
if
thou
beest
first
received
as
a
set
member
into
a
visible
congregation
thou
mayest
:
but
if
thou
beleevest
with
all
thy
heart
,
thou
mayest
.
Can
any
man
forbid
water
(
saith
Peter
,
speaking
of
the
Gentiles
upon
whom
was
powred
the
gift
of
the
holy
Ghost
)
that
these
should
not
be
baptised
who
have
received
the
gift
of
the
holy
Ghost
as
well
as
we
?
At
that
time
it
was
not
held
a
bar
sufficient
to
keep
them
from
the
Sacrament
of
baptisme
,
because
they
were
not
set
members
of
a
distinct
societie
,
which
had
it
been
essentiall
to
the
lawfull
and
orderly
administration
of
the
Sacraments
,
questionlesse
it
had
been
observed
in
the
first
Institution
and
administration
of
them
.
Annanias
baptised
Paul
before
he
was
any
set
member
of
a
congregationall
Assembly
.
Lydia
and
her
houshold
,
the
Jaylor
and
his
house
were
baptised
without
regard
to
their
Church-estate
.
For
in
the
same
night
which
he
was
converted
,
he
was
baptized
with
all
his
houshold
.
And
this
was
done
not
by
the
Apostles
onely
upon
speciall
dispensation
,
but
by
others
upon
grounds
and
reasons
common
to
them
,
and
all
ages
,
viz.
because
they
were
disciples
,
beleeved
,
gladly
received
the
Word
,
had
received
the
holy
Ghost
,
were
called
,
and
the
promise
was
made
to
them
,
and
to
their
seed
,
even
to
all
them
that
were
afarre
off
.
Now
if
the
Apostles
dispensed
the
seales
to
them
that
were
not
in
Church-fellowship
upon
common
grounds
,
it
is
not
essentiall
to
the
lawfull
dispensation
of
the
seales
,
that
all
partakers
should
be
under
such
a
covenant
.
If
the
baptised
disciples
,
beleevers
,
such
as
gladly
received
the
Word
,
and
had
received
the
gift
of
the
holy
Ghost
,
then
the
seals
of
the
Covenant
belong
unto
such
,
and
by
the
grace
of
God
they
have
right
and
title
unto
those
priviledges
.
2.
As
we
received
the
Sacraments
from
God
by
divine
Institution
;
so
must
we
learne
from
him
,
how
and
to
whom
the
same
are
to
be
administred
,
observing
what
he
hath
commanded
without
addition
or
diminution
.
But
we
have
learned
from
Christ
the
Author
of
Baptisme
,
and
the
constant
practise
of
the
Apostles
(
the
first
dispensers
of
these
holy
seales
who
best
understood
the
mind
and
pleasure
of
the
Lord
herein
)
that
such
as
be
called
of
God
to
whom
the
promise
is
made
,
who
have
received
the
gifts
of
the
holy
Ghost
,
beleeved
in
the
Lord
Jesus
,
professed
their
faith
in
him
,
and
repentance
for
sins
past
with
purpose
of
amendment
for
the
time
to
come
,
that
such
have
right
unto
,
and
desiring
it
ought
to
be
received
unto
Baptifme
,
and
are
greatly
wronged
if
they
be
deprived
of
that
unspeakable
benefit
.
3.
By
a
lively
faith
a
man
is
made
a
living
member
of
Jesus
Christ
,
and
hath
internall
communion
with
him
by
the
intire
profession
of
Christian
faith
joyned
with
conformity
of
life
in
righteousnesse
,
and
holinesse
,
and
fellowship
of
love
,
he
is
a
member
of
the
visible
congregation
or
flock
of
Christ
,
though
no
set
member
of
a
free
distinct
independant
Societie
.
And
Baptisme
is
the
seale
of
our
admission
into
the
congregation
or
flock
of
Christ
;
but
not
evermore
of
our
receiving
into
this
or
that
particular
societie
as
set
members
thereof
.
This
latter
is
accidentall
to
baptisme
,
not
essentiall
.
It
may
fall
out
to
be
so
,
but
it
is
not
ever
necessarie
;
nor
is
the
Sacrament
to
be
denyed
,
nor
can
we
say
it
is
imperfectly
administred
where
it
cannot
be
attained
.
For
the
Catholique
Church
is
one
intire
bodie
,
made
up
by
the
collection
and
agregation
of
all
the
faithfull
unto
the
unity
thereof
;
from
which
union
there
ariseth
unto
every
one
of
them
such
a
relation
to
,
dependance
upon
that
Church
Catholique
as
parts
use
to
have
in
respect
of
the
whole
.
And
this
holds
true
,
not
onely
of
sound
beleevers
in
respect
of
internall
fellowship
with
Christ
their
head
,
and
so
one
with
another
;
but
of
all
men
professing
the
true
and
intire
doctrine
of
faith
and
salvation
in
respect
of
them
that
hold
and
professe
the
same
faith
of
Christ
,
and
worship
God
according
to
his
will
;
whereupon
it
followeth
that
neither
particular
persons
,
nor
particular
guides
,
nor
particular
Churches
are
to
worke
as
severall
divided
bodies
by
themselves
,
but
are
to
teach
,
and
be
taught
;
and
to
do
all
other
duties
as
parts
conjoyned
to
the
whole
,
and
members
of
the
same
flock
or
societie
in
generall
:
And
so
beleevers
professing
the
faith
,
and
walking
in
holinesse
,
may
and
ought
to
be
admitted
to
the
Seales
as
actuall
members
of
the
Church
of
Christ
,
and
sheep
of
his
pasture
,
though
not
set
members
of
one
congregationall
Church
.
4.
Not
to
insist
upon
this
here
,
that
it
hath
and
may
fall
out
many
times
through
ignorance
,
rathnesse
,
or
pride
,
of
a
prevailing
faction
in
the
Church
,
that
the
true
members
of
the
Catholique
Church
,
and
the
best
members
of
the
Orthodox
visible
flock
,
or
Church
of
Christ
,
may
be
no
actuall
members
of
any
distinct
Societie
,
and
shall
they
for
this
be
accounted
men
out
of
Covenant
,
and
their
posteritie
be
esteemed
aliens
and
strangers
:
but
if
they
be
in
Covenant
,
then
are
they
holy
in
respect
of
the
Covenant
,
and
their
children
holy
as
pertaining
to
the
Covenant
,
and
have
right
to
the
Sacrament
of
initiation
.
Thus
Mr.
Rob.
frameth
the
argument
.
The
Sacrament
of
Baptisme
is
to
be
administred
by
Christs
appointment
,
and
the
Apostles
example
onely
to
such
as
are
(
externally
,
and
so
far
as
men
can
judge
)
taught
and
made
disciples
,
do
receive
the
Word
gladly
,
do
beleeve
,
and
so
professe
,
have
received
the
holy
Ghost
,
and
to
their
seed
.
And
thus
the
Church
of
God
ever
since
the
Apostles
dayes
understood
the
covenant
and
promise
,
and
their
practise
in
receiving
beleevers
and
their
seed
to
the
Seales
of
the
Covenant
was
answerable
,
as
might
be
shewed
at
large
,
if
it
was
not
a
thing
confessed
.
Hereunto
you
answer
.
Answer
.
VVHere
the
holy
Ghost
is
given
and
received
(
which
was
the
case
of
the
Centurion
)
and
where
faith
is
professed
according
to
Gods
ordinance
(
which
was
the
case
of
the
rest
)
there
none
may
hinder
them
from
being
baptised
,
viz.
by
such
as
have
power
to
baptise
them
.
In
the
Instances
given
baptisme
was
administred
either
by
Apostles
or
Evangelists
,
not
ordinary
Pastors
:
the
persons
baptised
,
if
they
were
members
of
Churches
,
had
a
right
to
baptisme
in
their
state
,
and
the
Apostles
being
Officers
of
all
Churches
might
dispense
the
seales
to
them
where
ever
they
came
,
which
yet
will
not
warrant
ordinary
Officers
to
do
the
same
.
Nor
is
it
improbable
but
that
all
these
were
in
Church-order
,
Aret
,
on
Act.
18.
1.
is
of
opinion
,
that
the
Centurion
had
a
constituted
Church
in
his
house
;
the
Eunuches
coming
to
Jerusalem
to
worship
,
argueth
him
to
be
a
Proselyte
,
and
member
of
the
Jewish
Church
not
yet
dissolved
:
and
therefore
upon
the
profession
of
the
Christian
faith
capable
of
Church
priviledges
at
that
time
.
As
for
Lydia
and
the
Gaylor
it
appeareth
that
in
the
beginning
of
the
Gospel
there
was
a
Church
at
Philipp●
which
communicated
with
Paul
as
concerning
giving
and
receiving
:
As
he
expresly
saith
,
before
his
departure
was
from
Macedonia
,
which
departure
was
immediately
upon
the
Gaylors
conversion
.
In
which
respect
what
should
hinder
that
Lydia
and
the
Gaylor
should
first
be
joyned
to
the
Church
,
and
then
to
be
baptised
though
it
be
not
mentioned
in
that
story
?
As
neither
there
is
mention
of
a
Christian
Church
,
which
Paul
mentioneth
in
his
Epistle
to
the
Philippians
.
At
least
it
is
probable
that
Lydia
was
a
member
of
the
Jewish
Church
,
because
she
is
said
to
be
one
that
worshipped
God.
But
if
any
man
think
they
were
not
members
of
any
Church
yet
baptised
,
though
we
see
not
how
it
will
be
proved
,
yet
if
it
were
so
,
the
object
doth
no
whit
weaken
the
argument
,
which
speaketh
of
the
ordinary
dispensation
of
the
seales
,
and
not
of
what
was
done
in
an
extraordinary
way
.
So
that
suppose
that
in
the
cases
alledged
,
baptisme
dispensed
to
some
that
were
not
in
Church-fellowship
,
yet
the
examples
of
the
Apostles
and
Evangelists
in
so
doing
will
not
warrant
ordinary
Pastors
to
do
the
like
.
The
reason
of
the
difference
why
Apostles
and
Evangelists
might
administer
Baptisme
out
of
Church-order
,
whereas
Pastors
and
Teachers
may
not
,
is
double
.
1.
Because
their
calling
gave
them
illimited
power
over
all
men
,
especially
Christians
wheresoever
they
came
.
But
we
do
not
find
that
ordinarie
Pastors
and
Teachers
can
do
an
act
of
power
,
but
onely
over
their
own
Church
,
which
hath
called
them
to
watch
over
them
in
the
Lord.
2.
Because
they
were
assisted
with
an
immediate
direction
and
guidance
of
the
holy
Ghost
,
in
the
places
of
their
administration
in
the
cases
alledged
.
But
ordinary
Church-Officers
are
to
walke
according
to
ordinary
rules
of
the
Scripture
in
the
dispensation
of
the
Seales
,
and
not
to
expect
immediate
inspirations
and
extraordinary
revelations
for
their
helpe
in
such
cases
.
This
difference
between
Apostles
and
ordinary
Church
Officers
must
needs
be
acknowledged
,
or
otherwise
a
man
might
from
their
example
justifie
Baptisme
in
private
houses
.
Reply
.
THis
Answer
stands
of
many
parts
,
wherein
things
doubtfull
are
affirmed
,
and
that
which
more
weakeneth
the
force
of
the
consideration
before
alledged
,
and
the
Answer
it selfe
,
then
of
the
reason
whereunto
it
is
applyed
.
For
First
,
If
where
the
holy
Ghost
is
given
and
received
,
and
where
faith
is
professed
according
to
Gods
ordinance
,
there
none
may
hinder
them
from
being
baptized
,
viz.
by
such
as
have
power
to
baptize
them
:
Then
either
men
that
have
received
the
holy
Ghost
,
and
professe
the
faith
,
be
members
of
the
Church
,
or
Baptisme
is
not
a
priviledge
of
the
Church
,
then
it
is
not
essentiall
to
the
first
Institution
of
Baptisme
,
that
it
should
be
dispenced
to
none
but
such
as
were
entered
into
Church-fellowship
,
or
were
set
members
of
a
congregationall
Assembly
.
Then
the
Apostles
in
dispensing
the
Seales
unto
such
,
or
commanding
them
to
be
dispenced
,
did
walk
according
to
the
rules
of
Scripture
,
and
upon
grounds
common
to
them
and
us
,
viz.
they
admitted
them
unto
the
Sacraments
who
had
right
and
interest
to
them
,
according
to
the
minde
and
pleasure
of
the
Institutor
,
not
extraordinarily
revealed
,
besides
the
common
rules
,
or
by
speciall
dispensation
and
prerogative
excepted
from
the
common
rule
,
but
made
knowne
in
the
Institution
it selfe
.
And
then
the
difficultie
remaining
is
onely
this
,
whether
a
Pastor
or
Teacher
hath
authority
from
Christ
to
dispence
the
Seales
of
the
Covenant
to
one
who
hath
right
and
title
to
them
,
and
doth
orderly
desire
that
benefit
because
he
is
not
as
yet
received
as
a
set
member
of
that
particular
societie
which
your
practise
in
admitting
of
set
members
of
other
Congregations
unto
the
Seales
doth
manifestly
convince
.
For
if
both
have
equall
interest
unto
the
Seales
,
the
Pastor
upon
lawfull
suite
and
request
hath
equall
authoritie
to
receive
the
one
as
well
as
the
other
.
Secondly
,
In
the
particular
Instances
given
,
it
is
not
probable
that
Baptisme
was
evermore
administred
by
Apostles
or
Evangelists
;
For
before
the
death
of
Christ
,
the
Disciples
baptized
when
they
were
properly
neither
Apostles
nor
Evangelists
:
After
the
death
of
Christ
(
not
to
insist
upon
conjectures
whether
any
assisted
the
Apostles
in
the
baptizing
of
the
first
three
thousand
converted
)
it
is
not
certaine
,
whether
Peter
baptized
Cornelius
and
his
family
,
or
commanded
others
then
present
with
him
to
baptize
them
:
the
words
may
be
read
:
Et
jussit
eos
baptizari
in
nomine
Domini
.
Syr.
&
Arab.
Praecepit
eis
ut
baptizarentur
.
The
Interlineary
glosse
leaveth
it
doubtfull
,
Associis
suis
vel
a
scipso
.
Others
are
of
opinion
that
Peter
did
baptize
them
himselfe
.
It
cannot
be
proved
that
Philip
and
Ananias
were
both
Evangelists
,
when
the
one
baptized
the
Samaritans
and
the
Eunuch
,
the
other
Paul.
Paul
himselfe
baptized
but
a
few
as
he
testifieth
of
himselfe
,
and
reason
to
convince
that
others
converted
by
his
preaching
were
baptized
by
Evangelists
,
we
know
not
any
.
And
if
Philip
,
Ananias
,
and
others
might
baptize
such
as
had
right
and
title
to
the
Seales
,
being
as
yet
no
set
members
of
any
particular
Congregation
:
and
a
Congregation
destitute
of
their
proper
Pastor
,
may
desire
another
to
baptize
their
Infants
,
and
dispence
the
Sacrament
of
the
Supper
to
them
in
that
their
necessitie
.
And
if
the
members
of
one
Congregation
may
lawfully
communicate
in
another
,
then
may
the
Pastors
of
particular
Congregations
upon
occasion
admit
to
the
Seales
of
the
Covenant
such
known
and
approved
Christians
,
as
have
right
and
title
thereunto
,
and
duely
and
orderly
require
the
same
;
for
of
all
these
the
reason
is
like
and
perpetuall
.
Thirdly
,
It
is
very
improbable
that
the
persons
baptized
,
were
in
Church-state
or
order
.
If
they
were
members
of
the
Jewish
Church
not
yet
dissolved
,
this
is
not
to
the
purpose
;
for
men
have
not
right
to
Baptisme
,
because
they
were
members
of
the
Jewish
Church
,
but
because
Disciples
and
(
as
you
say
)
joyned
together
in
Covenant
,
and
have
fellowship
and
calling
of
their
Minister
,
who
is
to
dispence
the
Seales
unto
them
.
And
Baptisme
is
the
Sacrament
of
initiation
,
not
into
the
Jewish
but
the
Christian
Churches
.
Secondly
,
when
you
say
,
the
Seales
in
ordinary
dispensation
are
the
priviledges
of
the
Churches
.
There
are
no
Ministers
but
of
particular
Churches
.
Baptisme
and
the
Lords
Supper
are
to
be
administred
onely
to
the
members
of
the
Church
.
No
societie
may
lawfully
desire
the
Seales
,
unlesse
they
have
joyned
in
the
choice
and
calling
of
their
Minister
.
Beleevers
not
yet
joyned
in
Church-order
are
without
.
Doe
yee
not
in
all
these
understand
a
Christian
societie
,
united
in
a
Church-way
,
&c.
which
cannot
agree
to
the
members
of
the
Jewish
Church
,
not
yet
dissolved
.
Thirdly
,
The
constitution
of
the
Church
(
saith
Mr.
Robin
.
)
is
the
orderly
collection
and
conjunction
of
the
Saints
into
and
in
the
Covenant
of
the
New
Testament
;
but
the
members
of
Jewish
Churches
not
yet
dissolved
,
were
not
in
such
constitution
.
If
the
Eunuch
and
Centurion
were
proselytes
and
members
of
the
Church
of
the
Jewes
;
The
Samaritanes
whom
Philip
baptized
were
not
so
.
And
that
any
Gentiles
,
or
the
Gailor
whom
Paul
baptized
in
the
Apostles
times
,
were
set
members
of
a
Christian
Assembly
before
baptized
,
is
very
strange
If
there
was
a
Church
at
Philippi
,
yet
the
Gailor
who
was
baptized
and
converted
the
same
night
,
could
not
be
a
set
member
by
solemne
admission
before
Baptisme
.
It
is
said
the
Apostles
baptized
these
persons
in
an
extraordinary
way
.
But
in
this
practise
of
the
Apostles
two
things
are
to
be
considered
.
1.
The
circumstance
of
the
action
.
2.
The
qualitie
or
substance
of
the
act
.
In
some
circumstances
the
baptizing
of
some
of
these
persons
might
be
extraordinary
,
but
the
substance
and
qualitie
of
the
action
was
grounded
upon
rules
perpetuall
and
common
to
us
with
them
.
1.
That
is
done
in
an
extraordinary
way
,
which
by
peculiar
priviledge
of
dispensation
is
made
lawfull
to
some
one
or
few
men
,
which
is
unlawfull
to
all
others
,
not
having
the
same
dispensation
,
but
where
the
ground
and
reason
of
the
action
is
common
:
we
must
not
conceive
the
thing
to
be
done
in
an
extraordinary
way
by
speciall
dispensation
.
What
was
done
by
the
Apostles
upon
speciall
revelation
and
immediate
direction
,
besides
the
ordinary
and
common
rule
,
in
that
wee
are
not
to
immitate
or
follow
them
,
because
we
have
not
their
warrant
.
But
what
they
did
upon
reasons
and
grounds
reaching
unto
us
no
lesse
then
unto
them
,
in
that
we
have
the
same
libertie
,
allowance
,
or
commandement
that
they
did
walk
by
.
In
one
and
the
same
action
there
may
be
and
oft
is
something
ordinary
,
something
extraordinary
or
peculiar
to
speciall
times
or
persons
.
So
it
was
in
the
Apostles
administration
of
the
Seales
:
but
in
every
place
where
they
came
by
illimited
power
(
as
you
speake
)
they
did
baptize
Disciples
,
if
they
did
baptize
;
this
was
proper
to
them
,
and
could
not
be
communicated
to
any
others
by
them
;
For
there
is
no
passage
of
Scripture
which
teacheth
this
,
that
one
Officer
may
communicate
his
power
to
another
,
or
doe
that
which
particularly
belongeth
to
his
office
by
a
Deputie
:
But
that
they
baptized
beleevers
professing
their
faith
in
the
Lord
Jesus
,
and
repentance
towards
God
,
such
as
had
gladly
imbraced
the
Word
,
and
received
the
gifts
of
the
holy
Ghost
:
this
was
common
to
them
with
all
Pastors
and
Teachers
,
because
they
did
it
,
not
by
power
illimited
or
speciall
dispensation
,
but
upon
this
standing
perpetuall
reason
,
that
the
promise
was
made
to
them
and
to
their
seede
,
and
to
as
many
as
the
Lord
shall
call
,
that
they
had
received
the
holy
Ghost
,
and
the
kingdome
of
heaven
belonged
to
them
.
And
if
the
grounds
and
reasons
of
their
practise
be
common
reaching
to
us
,
no
lesse
then
unto
them
,
the
practise
it selfe
was
not
extraordinary
.
To
say
nothing
that
this
Answer
will
not
stand
with
the
former
;
for
if
the
parties
baptized
were
set
members
of
particular
Societies
,
the
Apostles
did
not
baptize
them
in
an
extraordinary
way
,
they
did
it
by
the
guidance
and
direction
of
the
Spirit
,
that
is
true
,
but
not
by
guidance
of
dispensation
,
or
prerogative
,
whereby
that
was
made
lawfull
without
such
inspiration
had
been
unlawfull
.
But
they
were
infallibly
guided
to
doe
that
which
was
according
to
the
word
of
God
,
and
might
stand
for
our
direction
:
that
in
case
it
be
orderly
desired
a
Pastor
hath
authoritie
in
his
owne
Congregation
,
to
receive
knowne
and
approved
Christians
to
the
seales
of
the
Covenant
,
hath
been
proved
before
.
If
the
Apostles
dispenced
the
seales
onely
to
the
Church
,
Disciples
,
faithfull
,
who
received
the
doctrine
of
salvation
with
gladnesse
of
heart
,
and
were
partakers
of
the
holy
Ghost
,
then
they
dispenced
the
seales
in
an
ordinary
way
,
for
such
have
title
and
interest
to
the
seales
by
the
Institution
and
appointment
of
God.
And
every
Pastor
by
his
Office
may
and
ought
to
dispence
the
seales
unto
such
,
within
the
bounds
and
limits
of
his
calling
:
But
the
Apostles
dispenced
the
seales
onely
to
the
Church
,
Disciples
,
faithfull
,
&c.
2.
An
Argument
followeth
necessarily
from
particular
example
to
a
generall
;
when
one
particular
is
proved
by
another
particular
,
by
force
of
the
similitude
common
to
the
whole
kinde
,
under
which
those
particulars
are
contained
:
But
the
practise
of
the
Apostles
in
baptizing
Disciples
and
faithfull
,
by
force
of
similitude
common
to
the
whole
kinde
,
agreeth
with
the
practise
of
Ministers
receiving
to
Baptisme
the
seed
of
the
faithfull
,
though
as
yet
not
set
members
of
any
particular
societie
,
In
some
circumstances
there
may
be
difference
when
yet
the
reason
is
strong
,
if
the
difference
be
not
in
the
very
likenesse
it selfe
whereupon
the
reason
is
grounded
.
One
circumstance
that
is
materiall
to
the
point
may
overthrow
the
likenesse
pretended
,
and
twenty
different
circumstances
,
if
they
be
not
to
the
point
in
hand
make
no
dissimilitude
.
Now
in
this
matter
wee
speake
of
,
no
circumstance
is
or
can
be
named
why
we
should
thinke
it
lawfull
for
the
Apostles
to
baptize
Disciples
as
yet
being
no
set
members
of
particular
societies
,
and
the
same
should
be
unlawfull
in
all
cases
for
ordinary
Pastors
in
their
particular
Congregations
,
though
it
be
desired
.
3.
What
is
done
by
extraordinary
dispensation
,
that
is
lawfull
for
them
onely
who
have
received
such
dispensation
,
and
by
them
cannot
be
communicated
to
others
.
But
the
Apostles
baptized
by
others
seldome
by
themselves
,
as
hath
been
shewed
.
4.
We
might
urge
the
rule
which
a
reverend
Elder
among
you
,
giveth
in
another
matter
,
(
scil
.
)
Those
examples
which
are
backed
with
some
divine
precept
,
or
which
are
held
forth
in
the
first
Institution
of
an
ordinance
,
being
part
of
the
institution
,
or
which
were
the
constant
lawfull
actions
of
holy
men
in
Scripture
,
not
civill
but
sacred
so
binde
us
to
imitation
,
as
that
not
to
conforme
thereunto
is
sinne
.
For
the
Assumption
to
this
Proposition
,
it
is
plaine
and
naturall
:
But
the
practise
of
the
Apostles
in
receiving
the
faithfull
,
Disciples
,
&c.
is
backed
with
divine
precept
,
held
forth
in
the
first
Institution
,
and
was
their
constant
lawfull
practise
,
agreeable
to
the
practise
of
all
others
who
were
imployed
in
that
service
;
Ergo
,
&c.
5.
In
the
first
consideration
,
you
prove
the
Seales
to
be
the
priviledge
of
the
Church
in
ordinary
dispensation
,
by
this
passage
of
Scripture
,
Then
they
that
gladly
received
the
Word
were
baptized
:
but
if
Apostles
baptize
by
extraordinary
dispensation
in
your
sense
this
testimony
is
insufficient
for
that
purpose
.
2
Reason
.
OUr
second
reason
.
In
due
order
,
the
Seales
belong
to
them
to
whom
the
grant
is
given
,
viz.
Baptisme
to
the
seed
of
the
faithfull
,
and
the
Lords
Supper
to
beleevers
,
able
to
try
and
examine
themselves
:
But
the
grant
is
vouchsafed
to
the
faithfull
and
their
seed
,
forgivenesse
of
sinnes
,
sanctification
,
adoption
,
and
what
other
good
things
are
promised
in
the
covenant
of
grace
are
the
grant
or
good
things
sealed
in
the
Sacrament
.
But
those
are
granted
to
beleevers
according
to
the
covenant
;
and
they
are
so
linked
together
,
that
under
one
promised
all
are
understood
;
and
if
one
be
vouchsafed
,
none
is
denied
.
When
God
promiseth
to
circumcise
the
heart
,
the
forgivenesse
of
sinnes
is
implyed
.
And
when
Circumcision
is
said
to
be
the
Seale
of
the
righteousnesse
of
faith
,
the
circumcision
of
the
heart
by
spirituall
regeneration
is
included
.
To
whomsoever
then
the
spirituall
gift
,
or
inward
grace
of
the
covenant
is
given
and
granted
,
to
them
the
Seales
of
that
gift
and
grant
doth
belong
in
their
due
order
.
But
the
spirituall
gift
or
grace
which
is
the
thing
signified
in
the
Sacrament
,
is
freely
granted
to
true
beleevers
,
who
have
received
the
doctrine
of
salvation
,
and
walk
in
the
wayes
of
truth
and
righteousnesse
,
therefore
the
priviledges
of
the
Seales
belong
unto
them
.
To
this
you
answer
.
The
scope
of
the
Apostle
in
the
place
,
Rom.
4.
11.
is
not
to
define
a
Sacrament
,
nor
to
shew
what
is
the
proper
and
adequate
subject
of
the
Sacrament
;
but
to
prove
by
the
example
of
Abraham
that
a
sinner
is
justified
before
God
,
not
by
works
but
by
faith
.
Thus
as
Abraham
the
Father
of
the
faithfull
was
justified
before
God
,
so
must
his
seed
be
(
that
is
,
all
beleevers
whether
Jews
or
Gentiles
,
circumcised
or
uncircumcised
)
for
therefore
Abraham
received
circumcision
which
belonged
to
the
Jews
to
confirm
the
righteousnesse
which
he
had
before
,
while
he
was
uncircumcised
,
that
he
might
be
the
Father
of
both
:
but
lest
any
one
should
think
his
circumcision
was
needlesse
if
he
was
justified
by
faith
before
circumcision
;
he
addeth
that
his
circumcision
was
of
no
use
as
a
seale
to
confirme
to
him
his
faith
,
and
the
righteousnesse
which
is
by
faith
:
yet
as
Justification
is
not
the
onely
thing
that
Circumcision
sealed
,
but
the
whole
Covenant
also
made
with
Abraham
and
his
seed
was
sealed
thereby
;
so
Abraham
is
to
be
considered
in
using
circumcision
not
simply
,
or
onely
as
a
beleever
without
Church
relation
,
but
as
a
confederate
beleever
,
and
so
in
the
state
and
order
of
a
visible
Church
.
Though
the
Apostle
maketh
mention
of
the
righteousnesse
of
faith
as
sealed
thereby
,
which
was
not
that
which
served
for
his
purpose
.
Now
that
Circumcision
also
sealed
the
Church-Covenant
,
may
appear
from
Gen.
17.
9.
10
,
11.
where
you
may
find
that
Abraham
and
his
seed
,
though
beleevers
,
were
not
circumcised
till
God
called
them
into
Church-Covenant
;
and
there
is
the
same
reason
&
use
of
Baptisme
to
us
which
serveth
to
seal
our
justification
as
circumcision
did
,
yet
not
that
alone
,
but
also
the
whole
covenant
with
all
the
priviledges
of
it
,
as
Adoption
,
Sanctification
,
and
fellowship
with
Christ
in
affections
,
and
the
salvation
of
our
souls
,
and
the
resurrection
of
our
bodies
.
And
not
onely
the
covenant
of
grace
which
is
common
to
all
beleevers
:
but
Church-Covenant
1
Cor.
15.
19.
Covenant
also
which
is
peculiar
to
confederates
.
According
to
that
of
the
Apostle
,
By
one
Spirit
we
are
baptized
into
one
body
,
1
Cor.
12.
13.
And
by
one
bodie
he
meaneth
that
particular
Church
of
Corinth
whereunto
he
writeth
and
saith
,
Now
ye
are
the
body
of
Christ
,
and
members
in
particular
,
ver
.
27.
And
ergo
Church-membership
is
required
as
well
to
the
orderly
partaking
of
Baptisme
as
it
was
of
Circumcision
.
Nor
do
we
find
that
circumcision
was
administred
to
all
that
were
in
the
Covenant
of
grace
(
as
all
beleevers
were
)
but
onely
to
such
of
them
as
were
joyned
to
the
people
of
the
God
of
Abraham
.
Melchizedech
was
under
the
covenant
of
grace
,
so
was
Lot
,
so
was
Job
and
his
foure
friends
;
yet
we
no
where
read
that
they
were
circumcised
,
nor
do
beleeve
they
were
.
So
that
if
Circumcision
was
administred
to
none
but
those
that
were
joyned
together
in
Abrahams
familie
,
and
to
the
Church
of
God
in
his
seed
,
then
may
not
baptisme
in
ordinarie
course
be
administred
to
any
beleevers
now
,
unlesse
they
be
joyned
to
the
Church
of
Christ
,
for
parum
par
est
ratio
.
But
the
first
is
true
,
Ergo
,
the
second
also
.
Reply
.
THe
particulars
in
this
Answer
hath
been
examined
alreadie
,
and
might
have
well
been
passed
over
,
because
it
is
tedious
to
repeat
the
same
things
againe
and
againe
.
Two
things
are
affirmed
by
you
.
1.
That
the
scope
of
the
Apostle
,
Rom.
4.
11.
was
not
to
define
a
Sacrament
,
nor
to
shew
what
was
the
proper
and
adequate
subject
of
a
Sacrament
.
But
this
weakneth
no
part
of
the
argument
,
for
if
the
Apostle
do
not
fully
define
a
Sacrament
,
nor
mention
every
particular
benefit
or
prerogative
sealed
in
the
Sacrament
;
yet
he
sheweth
sufficiently
to
whom
the
Sacraments
in
due
order
do
appertaine
,
even
to
the
heires
of
salvation
,
to
them
that
are
justified
by
faith
,
and
walk
in
the
steps
of
our
Father
Abraham
.
And
thus
we
argue
from
the
text
of
the
Apostle
.
They
that
are
partakers
of
the
good
things
sealed
in
the
Sacrament
,
to
them
belong
the
Seales
of
the
Covenant
,
according
to
Gods
Institution
.
But
they
that
are
justified
by
faith
are
partakers
of
the
good
things
sealed
in
the
Sacrament
,
to
them
belong
the
Seales
of
the
Covenant
according
to
Gods
institution
.
If
Justification
be
not
the
onely
thing
that
Circumcision
sealed
,
this
is
nothing
to
the
point
in
hand
.
For
the
gifts
of
the
holy
Ghost
is
not
the
onely
thing
that
is
sealed
in
Baptisme
:
But
you
confesse
in
your
Answer
immediately
going
before
,
that
they
have
right
to
baptisme
who
have
received
the
holy
Ghost
;
and
the
reason
is
the
same
of
Justification
.
Besides
if
Justification
be
not
the
onely
thing
that
is
sealed
in
the
Sacrament
,
it
is
one
principall
thing
which
doth
inferre
the
rest
.
For
the
blessings
of
the
covenant
of
grace
in
Christ
are
inseparable
;
where
one
is
named
,
others
are
implyed
:
and
where
one
is
given
,
no
one
is
absolutely
wanting
.
Christ
is
made
of
God
wisedome
,
righteousnesse
,
sanctification
,
and
redemption
:
whom
God
doth
justifie
,
them
he
doth
sanctifie
,
and
them
he
will
glorifie
.
2.
The
second
thing
you
affirme
is
,
that
not
onely
the
covenant
of
grace
which
is
common
to
all
beleevers
;
but
Church-Covenant
also
which
is
peculiar
to
confederates
is
necessarie
to
the
participation
of
the
Seales
.
This
sense
your
words
must
beare
,
or
else
they
reach
not
the
point
in
hand
:
but
this
is
that
which
should
be
proved
substantially
,
and
not
barely
affirmed
;
and
which
(
as
we
conceive
)
is
contrary
to
the
first
institution
of
the
Sacrament
,
and
the
lawfull
practise
of
John
the
Baptist
,
our
Saviour
Christ
,
his
Apostles
,
and
all
others
who
are
recorded
lawfully
to
administer
the
Seales
.
In
Gen.
17.
we
find
the
first
Institution
of
circumcision
recorded
,
and
that
it
was
the
seale
of
the
Covenant
to
Abraham
and
his
seed
,
to
them
that
were
borne
in
his
house
,
or
bought
with
his
money
:
but
we
find
no
mention
of
any
Church
Covenant
besides
the
covenant
of
promise
which
God
made
with
Abraham
.
There
is
no
mention
of
any
Church-order
into
which
Abrahams
family
was
now
gathered
more
then
formerly
.
God
gave
circumcision
to
Abraham
and
his
seed
as
a
seale
of
the
righteousnesse
of
faith
;
but
that
this
family
was
first
gathered
into
Church-order
as
you
speak
we
cannot
beleeve
,
because
the
Scripture
saith
it
not
whether
Lot
,
Job
,
Melchizedech
were
circumcised
or
not
,
we
will
not
dispute
;
but
if
they
received
not
the
seale
,
we
cannot
think
the
reason
to
be
because
they
were
not
in
Church-order
as
those
times
required
,
if
any
such
thing
had
been
required
,
we
cannot
think
that
either
they
were
ignorant
of
it
,
or
that
they
walked
against
their
light
:
But
accordiug
to
the
dispensing
of
those
times
we
judge
as
they
were
visible
beleevers
,
so
they
walked
in
that
Church
fellowship
which
God
prescribed
;
and
therefore
if
circumcision
had
been
the
seale
of
such
Church-Covenant
as
you
conceive
,
it
should
have
been
given
to
them
no
lesse
then
to
Abrahams
family
.
But
of
this
sufficient
is
said
before
.
As
for
Baptisme
it
is
the
seal
of
the
whole
Covenant
,
which
the
passages
quoted
prove
it
to
be
.
Whether
it
be
the
seale
of
our
fellowship
which
Christ
in
affliction
,
and
the
resurrection
of
our
bodies
,
we
leave
it
to
your
consideration
:
but
that
it
should
be
a
Seal
of
a
Church-Covenant
which
is
peculiar
to
confederates
,
that
to
us
is
very
strange
.
That
it
is
a
solemne
admission
into
the
Church
of
Christ
,
and
that
of
necessitie
it
must
be
administred
in
a
particular
societie
(
though
in
the
passage
to
the
Corinthians
the
mysticall
bodie
of
Christ
be
understood
)
will
easily
be
granted
.
But
that
it
is
the
seale
of
any
other
covenant
but
the
covenant
of
grace
we
cannot
digest
.
The
Sacraments
are
of
God
,
and
we
must
learne
of
God
for
what
end
and
use
they
were
ordained
.
But
by
the
Institution
of
Baptisme
recorded
in
Scripture
we
have
learned
it
belongeth
to
the
faithfull
,
to
disciples
,
to
them
that
are
called
of
God
:
and
as
for
any
other
covenant
necessarie
to
the
right
participation
of
the
Seales
,
there
is
deep
silence
of
it
in
the
Institution
,
in
the
lawfull
and
approved
practise
of
the
first
dispensers
of
these
sacred
mysteries
.
Enough
hath
been
said
to
this
matter
alreadie
,
but
we
will
conclude
it
with
the
words
of
that
reverend
Author
whom
we
have
cited
many
times
before
upon
occasion
.
Afterwards
(
saith
he
)
John
the
Baptist
walked
in
the
same
steps
,
and
by
the
same
rule
administred
baptisme
in
the
Church
whereof
he
was
a
member
,
required
of
all
that
came
to
his
baptisme
a
profession
of
repentance
,
and
amendment
of
life
for
remission
of
sinnes
whereof
baptisme
was
a
seale
,
and
preached
Christ
to
them
.
This
order
our
Lord
Jesus
Christ
after
his
resurrection
established
to
continue
in
the
Christian
Churches
,
giving
a
commission
to
his
Disciples
to
preach
the
Gospel
to
the
Gentiles
,
and
to
gather
all
such
as
should
beleeve
through
the
world
,
as
a
testimonie
to
them
,
that
the
righteousnesse
of
faith
did
belong
to
them
also
,
and
not
to
the
Church
of
the
Jews
onely
.
Accordingly
the
Apostles
and
servants
of
Christ
were
carefull
to
observe
this
rule
in
their
administring
baptisme
.
Thus
Peter
when
he
saw
those
three
thousand
souls
pricked
in
their
hearts
,
preached
unto
them
concerning
repentance
,
remission
of
sin
,
Christ
,
the
promise
,
baptisme
,
faith
,
amendment
of
life
,
baptised
those
that
gladly
received
his
word
,
and
testified
the
same
by
joyning
together
in
the
prosession
thereof
.
The
same
course
Philip
took
with
the
Church
that
was
gathered
in
Samaria
,
where
many
were
baptized
,
but
none
till
they
professed
their
beliefe
of
the
Gospel
,
and
their
receiving
of
the
Word
of
God.
And
therefore
it
is
said
expresly
,
When
they
beleeved
Philip
preaching
the
things
concerning
the
kingdome
of
God
,
and
the
name
of
Jesus
Christ
,
they
were
baptised
both
men
and
women
.
When
Ananias
was
commanded
to
go
and
baptise
Paul
,
he
objected
against
it
at
first
,
till
the
Lord
assured
him
that
he
was
one
to
whom
the
Seale
of
the
Covenant
belonged
,
and
then
he
went
and
did
it
.
When
Peter
and
those
that
came
with
him
saw
that
the
holy
Ghost
fell
on
Cornelius
,
and
those
that
were
assembled
at
that
time
in
his
house
,
whilest
he
spake
these
words
,
To
him
give
all
the
Prophets
witnesse
,
that
through
the
Name
of
Jesus
whosoever
beleeveth
on
him
shall
receive
remission
of
sinnes
.
Peter
demanded
,
Can
any
man
forbid
water
that
these
should
not
be
baptised
,
which
have
received
the
holy
Ghost
as
well
as
we
?
In
this
catalogue
we
see
profession
of
faith
and
repentance
required
in
them
that
were
admitted
to
partake
in
the
seals
;
but
there
is
not
a
word
of
Church-Covenant
,
either
in
the
Institution
or
administration
of
the
Seales
before
they
were
admitted
to
them
.
That
Christians
are
solemnly
ingrafted
into
the
body
of
Christ
,
and
into
particular
Societies
by
the
Seales
,
is
a
truth
acknowledged
on
all
sides
:
but
that
ever
it
was
deemed
necessarie
,
that
a
Christian
should
be
a
set
member
of
a
particular
Congregationall
Church
before
he
were
admitted
to
the
Seales
,
or
that
by
divine
institution
any
such
thing
is
ordained
as
necessarie
thereunto
,
that
upon
the
grounds
before
mentioned
we
denie
,
and
cannot
account
it
lesse
then
an
addition
to
the
institution
.
For
if
the
Sacraments
be
seales
of
the
Covenant
of
grace
,
and
baptisme
by
divine
Institution
belong
to
Disciples
,
faithfull
,
Saints
,
who
have
gladly
received
the
Word
of
grace
,
are
justified
by
faith
,
sanctified
by
the
Spirit
,
adopted
to
be
the
children
of
God
by
grace
,
and
heires
apparent
to
the
kingdom
of
heaven
;
then
to
debarre
such
from
the
Seales
,
and
their
seed
from
Baptisme
,
because
they
be
not
in
Church-Covenant
(
as
you
speake
)
is
an
addition
to
the
ordinance
of
grace
,
and
many
wayes
injurious
to
the
people
of
God.
V.
POSITION
.
That
the
power
of
Excommunication
is
so
in
the
body
of
the
Church
,
that
what
the
Major
part
shall
allow
must
be
done
,
though
the
Pastors
and
Governors
and
the
rest
of
the
Assembly
be
of
another
minde
,
and
that
peradventure
upon
more
substantiall
reasons
.
Answer
.
IF
the
Question
had
been
,
Whether
the
power
of
Excommunication
lies
in
the
body
of
the
Congregation
,
consisting
of
officers
and
members
;
our
Answer
should
be
Affirmative
,
and
according
hereunto
is
also
our
practise
,
and
wee
hope
your
judgement
and
ours
are
not
different
herein
:
But
seeing
the
Question
is
,
Whether
it
is
so
in
the
body
of
the
Congregation
,
that
what
the
Major
part
doth
allow
that
must
be
done
,
though
the
Pastors
and
Governors
,
and
the
rest
of
the
Assembly
,
doe
dissent
upon
more
substantiall
reasons
.
Our
Answer
is
Negative
,
viz.
that
the
power
of
Excommunication
is
not
sealed
in
the
Congregation
,
neither
ought
it
to
be
so
in
any
of
the
Churches
of
the
Lord
Jesus
,
who
ought
not
to
carry
matters
by
number
of
votes
against
God
,
as
this
Position
implyeth
,
but
by
strength
of
rule
and
reason
according
to
God.
The
power
of
the
Apostles
was
not
to
doe
things
against
the
truth
but
for
the
truth
,
2
Cor.
13.
8
and
not
for
destruction
,
but
for
edification
,
2
Cor.
10.
8.
And
the
same
may
be
said
concerning
the
power
which
God
hath
given
to
the
Church
,
and
if
any
Church
among
us
have
swerved
from
the
rule
(
which
is
more
then
we
know
)
we
doe
not
allow
them
in
such
a
practise
,
but
should
be
ready
as
the
Lord
should
helpe
to
convince
them
of
their
sin
therein
.
Reply
.
THis
Question
is
much
mistaken
,
for
the
demand
is
not
whether
in
the
Congregation
matters
should
be
carryed
by
number
of
votes
against
God
,
as
you
interpret
the
Position
,
but
whether
the
power
of
Excommunication
so
lye
in
the
body
of
the
Congregation
as
that
sentence
must
proceed
in
externoforo
,
according
to
the
vote
and
determination
of
the
Major
part
,
and
so
whether
power
of
admission
of
members
doe
so
reside
in
the
communitie
,
as
that
they
must
be
refused
whom
the
Major
part
refuse
,
though
the
Pastors
and
Governors
and
part
of
the
Congregation
be
of
another
judgement
,
and
he
admitted
whom
the
Major
part
doth
approve
.
And
though
the
Church
hath
received
no
power
against
God
,
but
for
God
,
yet
in
the
execution
of
the
power
no
doubt
the
members
of
that
Church
may
be
of
different
judgements
and
affections
,
wherein
the
one
side
or
other
doth
erre
,
and
is
deceived
.
Now
the
Question
hereupon
moved
is
,
whether
the
power
of
the
keyes
be
so
given
and
committed
to
the
society
of
the
faithfull
,
as
that
in
externall
Court
that
act
or
sentence
must
stand
and
be
in
force
which
the
greater
part
shall
determine
amongst
them
which
hold
the
power
of
the
keyes
to
be
given
to
the
Church
.
Some
a
distinguish
betwixt
the
power
it self
which
they
give
to
the
Church
,
and
the
execution
and
exercise
of
it
,
which
they
confine
to
the
Presbytery
:
b
Others
give
the
power
of
the
keyes
with
the
exercise
thereof
to
the
whole
body
of
the
Church
,
or
if
in
the
dispensation
they
attribute
any
thing
to
the
Officers
,
it
is
but
as
servants
of
the
Church
,
from
whom
they
derive
their
authoritie
.
By
Church
also
some
understand
the
communitie
of
the
faithfull
,
together
with
their
officers
and
guides
.
And
here
lyeth
the
stone
at
which
they
of
the
Seperation
stumble
,
and
which
we
conceive
to
be
your
judgement
and
practise
,
wherein
we
required
your
plaine
answer
,
with
your
reasons
,
but
have
received
no
satisfaction
.
You
referre
us
to
Mr.
Parkers
reasons
to
prove
the
power
of
the
keyes
to
belong
to
the
whole
Church
,
who
are
of
farre
different
judgement
from
Mr.
Parker
in
the
point
it selfe
.
And
if
your
judgement
and
practise
be
according
to
that
of
the
Seperation
(
which
we
feare
)
you
dissent
from
him
,
and
we
cannot
but
dissent
from
you
upon
these
considerations
.
1.
No
power
agreeth
to
the
multitude
or
communitie
of
the
faithfull
,
but
that
which
is
given
them
of
the
Lord
by
his
positive
Law
;
For
the
whole
spirituall
power
for
the
gathering
and
government
of
his
Church
is
given
to
Christ
as
Mediator
.
And
if
the
power
of
the
keyes
be
derived
from
,
and
communicated
by
Christ
unto
his
Church
,
of
necessitie
it
must
draw
its
originall
from
divine
positive
Law
,
and
can
agree
to
none
but
as
it
is
communicated
.
But
the
communicated
power
of
the
keyes
with
the
execution
thereof
,
Christ
hath
not
given
immediately
to
the
whole
multitude
,
but
to
some
persons
and
Officers
designed
and
appointed
thereunto
.
Peruse
the
severall
passages
of
Scripture
,
wherein
power
and
authoritie
of
preaching
the
Gospel
,
administring
the
Sacraments
,
binding
and
loosing
is
given
to
the
Church
:
and
it
is
apparent
that
distinct
severall
persons
are
spoken
of
,
and
not
the
whole
communitie
;
Goe
teach
all
Nations
,
and
baptize
them
,
&c.
Whose
sinnes
yee
remit
,
they
are
remitted
,
&c.
Feed
my
Lambes
,
feed
my
sheepe
,
&c.
Were
these
things
spoken
to
the
whole
communitie
,
or
to
speciall
persons
?
2.
If
Christ
gave
this
power
to
the
communitie
,
was
it
from
the
beginning
of
the
Church
,
or
tooke
it
effect
after
the
Churches
were
planted
and
established
by
the
Apostles
.
Not
the
first
,
for
then
the
Apostles
themselves
should
derive
their
power
from
the
communitie
and
societie
of
the
faithfull
,
which
they
did
not
,
but
from
Christ
immediately
,
both
in
respect
of
gifts
and
graces
,
their
calling
it selfe
,
and
the
designation
of
their
persons
.
It
is
said
the
power
of
the
keyes
given
to
the
Apostles
was
given
to
the
Church
,
In
tuitu
ejusdem
tanquam
finis
&
totius
.
And
it
is
true
the
Apostles
were
given
to
the
Church
,
and
the
power
they
received
was
for
the
good
of
the
whole
;
but
this
is
not
enough
.
That
power
may
be
said
to
be
received
immediately
by
the
Church
,
as
the
first
receptacle
of
it
,
and
from
it
derived
to
others
.
But
this
power
must
be
in
the
communitie
as
the
first
subject
,
from
whom
it
commeth
to
the
Officers
.
As
the
power
of
seeing
is
not
onely
given
in
tuitu
hominis
,
as
the
end
of
it
,
and
the
totum
to
whom
it
agreeth
,
but
is
in
homine
as
the
first
subject
from
which
it
commeth
to
the
eyes
.
The
Apostles
and
other
Governors
were
given
of
Christ
for
the
Church
as
for
their
end
,
and
all
their
authoritie
was
given
unto
them
for
the
Church
as
for
the
whole
:
but
the
authoritie
it selfe
was
immediately
derived
from
Christ
,
and
is
not
in
the
Church
as
the
immediate
subject
,
nor
derived
from
the
Church
,
but
from
Christ
the
King
of
the
Church
.
The
authoritie
of
Governors
is
given
of
Christ
for
a
gift
to
the
Church
,
but
not
for
a
gift
absolute
,
that
it
may
reside
in
the
power
of
the
whole
Church
,
to
whom
it
is
given
,
but
for
a
conditionall
gift
communicated
to
the
Governors
themselves
for
the
good
of
the
whole
.
It
is
one
thing
then
to
aske
for
what
end
or
use
the
keyes
are
given
,
another
to
whom
.
To
every
one
is
given
the
declaration
of
the
Spirit
for
profit
,
i.
e.
for
the
good
of
the
Church
.
But
was
this
gift
given
to
the
communitie
of
the
faithfull
first
and
immediately
?
No
;
By
gift
and
possession
it
was
given
to
some
,
but
for
use
and
profit
it
was
publick
.
After
the
Churches
were
established
it
tooke
not
effect
;
for
then
it
must
be
shewed
where
Christ
committed
the
power
of
God
,
first
to
the
Apostles
,
and
after
to
the
communitie
of
the
faithfull
.
But
that
is
no
where
to
be
found
in
holy
scripture
.
The
Ministers
and
guides
of
the
Church
were
immediately
of
Jesus
Christ
,
from
whom
immediately
they
derive
their
power
and
authoritie
,
by
whom
they
are
set
over
their
charge
,
in
whose
Name
they
must
execute
their
office
,
whose
Stewards
,
Legates
and
Ambassadors
they
are
,
and
unto
whom
they
must
give
an
account
.
Yea
,
Pastorship
is
the
gift
of
Christ
no
lesse
then
Apostleship
,
and
that
the
more
because
it
is
perpetuall
in
the
Church
;
every
Pastor
is
not
immediately
called
,
but
the
Office
and
order
of
Pastors
,
the
calling
,
authoritie
and
jurisdiction
is
immediately
from
Christ
,
and
not
from
the
Church
:
The
Steward
is
appointed
of
the
Master
of
the
family
alone
,
and
hath
all
his
authoritie
and
jurisdiction
from
him
:
Every
Ambassador
in
the
cause
of
his
ambassage
doth
immediately
depend
upon
him
from
whom
he
is
sent
.
But
if
the
function
,
order
and
authoritie
of
Pastors
and
Teachers
,
be
immediately
from
Christ
,
then
it
is
not
received
from
the
Church
as
the
immediate
receptacle
.
Thus
Protestant
Divines
dispute
against
Papists
.
If
Bishops
receive
their
power
and
authority
of
exercising
immediately
from
Christ
,
by
mandate
,
mission
,
and
commission
from
him
,
then
they
derive
it
not
from
the
Pope
.
And
if
Presbyters
receive
their
order
jurisdiction
and
power
of
execution
from
Christ
by
his
mandate
and
Commission
,
then
they
receive
it
not
from
the
Bishop
.
And
by
the
same
reason
,
if
the
power
of
the
keyes
be
the
immediate
gift
of
Christ
to
his
Ministers
,
then
they
derive
not
their
power
and
authoritie
from
the
people
.
It
is
usually
objected
that
the
Church
cannot
convey
what
she
never
had
,
but
the
people
may
Elect
their
Pastor
.
Whereunto
the
answer
is
direct
and
plaine
.
Nothing
can
give
that
which
it
had
not
formally
or
virtually
,
unlesse
it
give
it
as
an
instrument
ministring
to
one
who
hath
it
,
but
so
it
may
give
what
it
never
had
,
nor
is
capable
of
.
A
Steward
may
give
all
the
offices
in
his
Masters
house
,
as
ministerially
executing
his
Masters
pleasure
.
Electors
have
not
evermore
authoritie
over
him
whom
they
elect
:
but
power
and
authoritie
onely
to
apply
that
power
to
him
whom
they
choose
.
The
power
and
authoritie
whereunto
a
Minister
is
elected
,
is
not
in
the
people
that
elect
him
,
but
from
Christ
the
King
and
head
of
his
Church
,
who
out
of
power
doth
conferre
that
office
upon
him
.
If
we
consider
what
men
give
,
or
give
not
universally
,
it
must
be
deemed
that
any
men
can
make
Ministers
,
because
they
give
not
the
office
,
gifts
,
or
authoritie
,
which
are
from
Christ
alone
.
3.
If
Ecclesiasticall
and
spirituall
power
be
in
the
multitude
and
community
of
the
faithfull
,
the
Church
doth
not
onely
call
,
but
make
Officers
out
of
power
and
vertue
received
into
her selfe
,
and
then
should
the
Church
have
a
true
lordlike
power
in
regard
of
her
Ministers
.
For
as
he
that
will
derive
authority
to
the
Church
maketh
himselfe
Lord
of
the
Church
:
so
if
the
Church
derive
authoritie
to
the
Ministers
of
Christ
,
she
maketh
herself
Lady
and
Mistris
over
them
in
the
exercise
of
that
authoritie
over
them
.
For
all
men
know
it
is
the
property
of
the
Lord
and
Master
to
impart
authoritie
.
Did
the
Church
give
power
and
authoritie
to
the
Pastors
and
Teachers
,
she
might
make
the
Sacraments
and
preaching
which
one
doth
in
order
no
Sacraments
,
no
preaching
.
For
it
is
the
order
instituted
of
God
that
gives
being
and
efficacie
to
these
ordinances
.
And
if
the
power
of
ruling
,
feeding
,
and
dispensing
the
holy
things
of
God
,
do
reside
in
the
faithfull
,
the
Word
and
Sacraments
in
respect
of
dispensation
and
efficacie
shall
depend
upon
the
order
and
institution
of
the
Societie
.
If
the
power
of
the
keyes
be
derived
from
the
community
of
the
faithfull
,
then
are
Officers
immediately
and
formally
servants
to
the
Church
,
and
must
do
every
thing
in
the
name
of
the
Church
,
Rule
,
feed
,
bind
,
loose
,
remit
and
retaine
sinnes
,
preach
and
administer
the
Sacraments
,
then
they
must
performe
their
Office
according
to
the
direction
of
the
Church
more
or
lesse
,
seldome
or
frequent
,
remisse
or
diligent
.
For
from
whom
are
they
to
receive
direction
how
to
carry
themselves
in
their
Office
but
from
him
or
them
from
whom
they
receive
their
Office
,
whose
works
they
do
,
and
from
whom
they
expect
their
reward
?
If
their
power
and
office
be
of
God
immediately
,
they
must
do
the
duties
of
their
place
according
to
his
designement
,
and
to
be
accountable
unto
God
:
But
if
their
power
and
function
be
from
the
Church
,
the
Church
must
give
account
unto
God
,
and
the
Officers
unto
the
Church
whom
she
doth
take
to
be
her
helpers
.
If
it
be
said
that
God
will
have
the
Church
to
chuse
Officers
to
execute
the
power
committed
unto
her
.
The
answer
is
,
either
God
will
have
her
elect
officers
of
his
designement
to
do
his
work
according
to
that
power
which
he
shall
give
them
,
and
by
his
direction
,
and
then
they
are
God
servants
,
and
not
the
Churches
,
and
receive
their
charge
and
function
immediately
from
God
,
and
not
from
the
people
:
or
he
leaveth
it
to
the
arbitriment
of
the
Church
,
to
chuse
according
to
their
pleasure
such
as
must
receive
charge
and
authoritie
from
her
.
And
then
they
must
execute
their
office
in
her
name
so
as
shall
seeme
good
unto
the
Church
,
and
neither
longer
nor
otherwise
.
For
if
the
Ministers
of
the
Church
be
subject
to
God
and
Christ
by
the
intervention
of
the
people
onely
,
they
have
it
from
them
,
and
not
from
God
:
but
they
preach
or
administer
the
Sacraments
,
rule
,
or
feed
,
and
if
they
depend
immediately
upon
the
faithfull
,
viz.
two
or
three
gathered
together
in
covenant
,
they
must
draw
what
in
order
they
are
to
preach
unto
them
in
the
name
of
the
Lord
;
For
from
him
must
the
Ambassadour
learne
his
arrand
from
whom
he
receiveth
his
Commission
.
We
forbeare
to
presse
the
a
confessions
and
reasons
of
such
as
maintaine
this
opinion
,
that
the
officers
of
Christ
be
both
of
and
for
the
people
,
and
that
in
relation
as
the
officers
are
called
servants
,
the
Church
may
be
called
Lord.
4.
Moreover
if
the
power
of
the
keyes
be
given
first
and
immediately
to
the
community
of
the
faithfull
,
what
reason
can
be
alledged
why
in
defect
of
Officers
the
Church
might
not
rule
,
governe
,
feed
,
bind
,
loose
,
preach
and
administer
the
Sacraments
,
or
if
any
faile
in
any
office
,
why
she
might
not
supply
that
want
by
her
power
.
For
the
power
of
the
keyes
doth
containe
,
both
authority
and
exercise
,
power
being
given
to
this
end
,
that
it
might
be
exercised
as
it
is
vouchsafed
.
But
the
Church
when
she
is
destitute
of
Officers
,
cannot
exercise
those
acts
of
rule
,
nor
by
her
power
supply
the
want
of
any
Officer
.
Onely
she
hath
a
ministery
of
calling
one
whom
Christ
hath
described
,
that
from
Christ
he
may
have
power
of
office
given
him
in
the
vacant
place
.
For
these
reasons
(
not
to
insist
on
any
more
)
we
judge
the
multitude
or
community
of
the
faithfull
not
to
be
the
immediate
receptacle
of
Ecclesiasticall
authoritie
,
and
so
the
power
of
excommunication
not
to
belong
to
them
.
If
consent
of
the
Churches
of
God
be
asked
in
this
point
(
to
omit
others
)
the
Churches
of
Scotland
speake
fully
and
expresly
for
us
,
in
the
second
book
of
Disci
.
cap.
1.
The
Church
as
it
is
taken
for
them
that
exercise
spirituall
functions
in
the
congregation
of
them
that
professe
the
truth
,
hath
a
certain
power
granted
by
God
according
to
which
,
it
useth
a
proper
Jurisdiction
and
government
exercised
to
the
comfort
of
the
whole
flocke
.
Power
is
an
Ecclesiasticall
authority
granted
by
God
the
Father
through
the
Mediator
Jesus
Christ
unto
his
Kirke
,
gathered
,
and
having
its
ground
in
the
word
of
God
,
and
to
be
put
in
execution
by
them
unto
whom
the
spirituall
government
of
the
Church
by
lawfull
calling
is
committed
.
The
policie
of
the
Kirke
flowing
from
this
power
is
an
order
or
spirituall
forme
of
government
which
is
exercised
by
the
members
appointed
thereto
by
the
Word
of
God
,
and
therefore
is
given
immediately
to
the
office-bearers
by
whom
it
is
exercised
to
the
weale
of
the
whole
body
.
Vt
universam
scripturam
evolvat
D.
Erastus
,
nunquam
tamen
inventurum
verba
Ligandi
,
&
Solvendi
aliis
quam
publico
ministerio
fungentibus
,
&
quidem
met
aphoricè
,
divinae
videlicet
&
spiritualis
potestatis
respectu
,
tribui
.
Sunt
enim
judicialia
haec
verba
.
&c.
Beza
de
Presb.
p
60.
See
Helvet
.
conf
.
ca.
18.
Sect.
Nunc
ergo
,
&c.
Belgic
.
confess
.
art
.
3.
Argentinens
.
conf
.
art
.
13.
Bohem.
confes
.
art
14.
VI.
POSITION
.
That
none
are
to
be
admitted
as
members
but
they
must
promise
not
to
depart
or
remove
unlesse
the
Congregation
will
give
leave
.
Answer
.
OUr
Answer
hereto
is
briefly
this
.
We
judge
it
expedient
and
most
according
to
rule
,
that
such
brethren
as
are
in
covenant
with
the
Church
,
and
ours
as
fellow-members
,
and
have
committed
their
soules
to
our
charge
as
Ministers
,
should
not
forsake
our
fellowship
,
nor
obruptly
breake
away
from
us
when
and
whither
they
please
;
but
first
approve
themselves
therein
to
their
brethrens
consciences
,
and
take
their
counsell
in
so
weightie
a
matter
.
For
which
we
propound
to
confider
these
two
reasons
following
.
The
former
is
drawne
from
the
nature
of
the
Church-Covenant
,
which
consists
in
these
foure
particulars
.
1.
Every
member
at
his
admission
doth
openly
professe
,
and
solemnly
promise
,
that
by
Christs
helpe
assisting
,
he
will
not
onely
in
generall
give
up
himselfe
(
as
to
the
Lord
to
be
guided
by
him
,
so
)
to
the
Church
according
to
God
to
be
directed
by
it
,
which
is
no
more
then
the
members
of
the
Church
of
Macedonia
,
did
in
a
parallel
case
,
2
Cor.
8.
5.
but
also
in
particular
,
that
he
will
performe
all
duties
of
brotherly
love
and
faithfulnesse
to
all
the
members
of
the
body
,
as
of
diligent
watchfulnesse
over
all
his
brethren
,
thereby
to
prevent
sin
,
so
of
faithfull
admonition
after
their
falls
to
regaine
them
to
the
Lord
,
from
their
sinne
,
the
former
being
injoyned
,
Hebr.
3.
13.
And
the
want
thereof
deeply
condemned
in
Cain
,
that
would
not
acknowledge
that
duty
of
being
his
brothers
keeper
,
Gen.
4.
9.
the
latter
given
in
charge
to
the
Church-members
of
Israel
by
the
hand
of
Moses
,
Levit.
19.
17.
and
so
by
Christ
himself
,
Matth.
18.
15.
And
by
Paul
also
to
the
Galat.
c.
6.
1
,
2.
Secondly
,
the
ingagements
are
not
made
onely
by
the
members
admitted
into
the
Church
,
but
by
the
Church
back
again
to
the
member
.
So
that
thereby
the
whole
Church
in
generall
,
and
every
member
thereof
in
particular
,
stand
as
well
in
conscience
bound
to
performe
all
duties
of
love
and
watchfulnesse
to
him
,
as
he
doth
to
them
;
And
this
we
do
according
to
the
golden
rule
of
love
and
equitie
injoyned
by
our
Saviour
,
Matth.
7.
12.
fearing
that
contrary
practise
of
Scribes
and
Pharisees
so
much
condemned
by
Christ
,
of
laying
greater
burthens
upon
others
,
then
we
our selves
are
willing
to
undergo
.
Matth.
23.
4.
3.
These
promises
thus
lawfully
and
mutually
made
,
that
member
,
as
also
the
whole
Church
,
are
bound
not
onely
every
one
for
himselfe
,
actively
to
performe
them
,
but
passively
also
to
suffer
his
brethren
to
do
those
offices
upon
and
towards
himself
:
If
he
neglect
the
former
,
he
shall
falsifie
his
covenant
so
solemnly
before
God
,
Angels
,
and
men
made
,
and
so
not
onely
breake
promise
to
his
brother
,
contrary
to
Psal
.
15.
4.
but
also
in
some
sort
commit
the
sinne
of
Ananias
and
Saphira
in
lying
against
the
holy
Ghost
,
condemned
and
punished
severely
by
Gods
own
hand
,
Act.
5.
3.
5.
10.
If
he
faile
in
the
latter
,
he
shall
not
onely
be
guiltie
of
the
same
sinne
of
breach
of
Covenant
with
God
and
man
as
in
the
former
;
but
shall
also
be
guilty
of
this
folly
of
despising
counsell
so
much
condemned
,
Prov.
12.
15.
and
1.
7.
and
shall
also
proclaime
this
his
folly
and
pride
by
shewing
to
all
the
Church
that
he
is
wise
in
his
own
eyes
,
and
leanes
to
his
own
wisedome
both
reproved
,
Prov.
3.
7.
and
23.
4.
Seeing
need
of
no
further
light
to
be
held
forth
by
his
brethren
,
then
what
he
apprehends
himselfe
,
which
is
one
of
the
greatest
properties
of
folly
.
4.
From
all
these
things
premised
,
it
appears
that
we
can
do
no
lesse
(
and
yet
we
do
no
more
)
then
require
a
member
before
he
depart
according
to
our
covenant
thus
lawfully
,
deliberately
,
and
mutually
made
,
to
expresse
to
his
brethren
his
desire
of
departing
,
and
the
place
and
societie
to
which
he
tends
,
whether
to
a
godly
Church
where
he
may
be
edified
;
or
to
some
corrupt
Assembly
where
he
may
be
destroyed
.
And
2.
his
grounds
and
reasons
which
move
him
so
to
do
,
which
if
they
hold
good
being
scanned
by
the
Word
,
he
may
be
not
onely
confirmed
in
his
way
by
the
consent
and
advise
of
many
,
but
counselled
also
how
to
manage
his
departure
for
his
best
comfort
.
And
so
after
all
,
solemnly
with
the
whole
Churches
prayers
,
and
blessings
in
the
name
of
Christ
dismissed
:
But
if
his
grounds
either
be
none
at
all
,
or
weake
and
sinfull
,
and
that
his
desire
of
departing
savours
of
self-will
,
inordinate
love
of
gaine
,
rash
precipitancie
,
or
a
spirit
of
schisme
,
more
strongly
then
of
sound
reason
,
then
what
can
we
do
lesse
without
breach
of
Covenant
,
then
in
love
and
tendernesse
shew
him
his
weaknesse
,
disswade
him
from
his
purpose
,
and
refuse
to
consent
.
Yet
if
after
all
this
we
see
his
spirit
stedfastly
and
stiffely
bent
for
a
departure
,
then
though
we
dare
not
act
against
our
light
by
consenting
or
counselling
,
yet
if
his
finne
be
not
apparent
,
and
danger
eminent
,
we
use
rather
(
through
indulgence
in
cases
of
like
nature
)
to
suspend
our
vote
against
him
,
as
not
willing
against
his
will
to
detain
him
,
abhorring
to
make
our
Churches
places
of
restraint
and
imprisonment
.
But
if
any
should
object
that
this
argument
holds
firme
where
this
Church-Covenant
is
allowed
to
be
lawfull
,
but
with
some
it
is
questioned
,
and
with
them
it
avails
not
.
Ans
.
Some
indeed
have
questioned
the
necessitie
of
our
Church-Covenant
,
but
none
(
we
hope
)
of
these
our
reverend
brethren
that
we
write
unto
do
question
the
lawfulnesse
of
such
a
Covenant
being
nothing
else
for
the
matter
of
it
,
but
a
promise
of
doing
such
Christian
duties
as
the
Gospel
of
Christ
requires
of
all
Saints
in
Church-estate
;
for
we
doe
not
herein
promise
to
performe
any
new
dutie
to
our
brethren
which
was
not
before
commanded
us
of
the
Lord
,
but
onely
revive
and
renew
our
purposes
afresh
of
performing
such
duties
unto
that
particular
body
into
which
we
are
then
incorporated
as
were
before
injoyned
in
the
Word
,
as
to
love
each
other
,
and
to
watch
over
each
other
out
of
love
for
their
good
,
to
be
ready
to
give
counsell
to
,
and
to
take
counsell
from
each
other
,
to
prevent
sinne
in
them
,
or
to
gaine
them
from
sinne
.
All
which
are
plentifully
and
frequently
held
forth
in
the
Scriptures
;
for
the
defect
of
which
care
and
watchfulnesse
,
all
the
body
shall
be
wrapt
in
the
same
guilt
&
punishment
with
the
member
that
commits
the
sinne
,
as
the
whole
Church
of
Israel
was
in
Achans
sinne
and
punishment
.
Secondly
,
It
s
a
thing
very
reasonable
,
and
a
knowne
fundamentall
rule
in
all
societies
,
that
he
that
is
incorporate
thereto
,
and
so
participates
of
the
priviledges
thereof
,
should
ingage
himselfe
to
conforme
to
all
such
lawfull
rites
and
orders
as
are
expedient
for
the
well
being
of
that
societie
,
the
contrary
whereto
will
be
a
thing
injurious
in
him
to
offer
,
and
confusion
to
themselves
to
accept
.
The
second
ground
is
drawne
from
the
necessitie
that
may
fall
upon
the
body
if
every
particular
member
should
depart
at
his
owne
pleasure
.
For
as
every
societie
,
so
much
more
a
Church
of
Saints
,
both
from
principles
of
nature
and
Christianitie
also
,
not
onely
lawfully
may
,
but
in
dutie
are
bound
to
endeavour
the
preservation
of
it selfe
,
and
Ergo
timely
to
foresee
and
wisely
to
prevent
all
such
things
as
would
bring
destruction
to
it selfe
.
Now
if
any
member
might
,
when
,
whither
,
and
wherefore
he
please
without
consent
of
the
Church
depart
away
from
it
,
this
may
by
unavoydable
consequence
dissipate
the
whole
;
for
if
one
man
may
so
depart
,
why
may
not
another
also
,
though
never
so
usefull
in
that
body
,
and
whose
absence
might
much
shake
the
well-being
of
it
:
and
if
one
why
not
two
,
six
,
ten
,
twent●
as
well
?
For
where
will
yee
stop
seeing
any
may
plead
the
same
libertie
,
and
if
members
may
so
doe
why
not
the
Pastor
and
Teacher
also
?
Seeing
they
are
tyed
to
him
by
the
same
relation
that
he
is
to
them
,
and
so
the
principalls
falling
,
the
whole
building
must
downe
:
and
if
this
may
be
so
in
one
Church
,
why
not
in
all
,
and
so
Christ
should
have
no
setled
Church
on
earth
.
Reply
.
IT
is
one
thing
abruptly
to
breake
away
when
and
whither
they
please
,
and
forsake
fellow-ship
,
another
thing
not
to
depart
or
remove
habitation
,
unlesse
the
Congregation
will
give
leave
.
Also
it
is
one
thing
mutually
to
compound
and
agree
not
to
depart
from
each
other
without
consent
and
approbation
,
another
to
require
a
promise
of
all
that
be
admitted
into
societie
,
that
they
shall
not
depart
without
the
Churches
allowance
.
If
such
a
promise
be
required
of
all
members
to
be
admitted
,
we
cannot
discerne
upon
what
grounds
your
practise
is
warranted
.
First
,
you
exclude
all
such
as
be
not
set
members
from
the
Sacrament
of
the
Supper
,
and
their
children
from
Baptisme
,
and
yet
hinder
them
from
entrance
into
Church
societie
,
because
they
cannot
promise
continuance
in
the
place
where
they
are
resident
for
the
present
.
Here
we
desire
to
be
satisfied
from
the
word
of
God
by
what
you
require
it
.
Did
the
Apostles
ever
stipulate
with
such
as
desired
to
be
baptized
,
that
they
must
abide
in
particular
societie
,
and
not
remove
thence
without
approbation
from
the
Church
?
or
did
they
deny
the
seales
unto
them
,
because
they
could
not
make
any
such
promise
?
Was
it
ever
heard
of
in
the
Church
of
God
from
the
beginning
thereof
unto
this
day
,
that
any
such
thing
was
propounded
unto
,
or
required
of
,
members
to
be
admitted
into
Church-fellowship
?
That
Church
Covenant
which
is
necessary
was
not
in
use
in
the
Apostles
times
,
but
the
Covenant
they
entred
into
bound
no
man
to
this
condition
for
ought
we
reade
.
They
did
not
prescribe
it
,
no
Church
ever
yet
covenanted
it
as
necessary
to
the
preservation
of
the
body
.
Secondly
,
It
pertaines
not
to
the
whole
Congregation
to
take
notice
of
,
be
acquainted
with
,
or
judge
of
the
cause
of
every
particular
members
removall
.
May
not
a
servant
remove
from
his
Master
to
another
Congregation
?
or
the
father
bestow
his
sonne
or
daughter
in
marriage
to
one
of
another
Congregation
,
but
the
whole
Church
must
be
called
to
councell
in
this
matter
?
If
the
Assembly
once
grow
to
be
populous
,
of
necessitie
they
must
be
negligent
in
,
or
weary
of
such
an
heavy
taske
;
and
for
the
present
,
for
every
one
to
challenge
so
much
authoritie
over
other
is
usurpation
.
Let
it
be
shewed
that
ever
by
divine
right
this
power
was
committed
to
the
Church
,
and
then
we
will
confesse
it
to
be
expedient
and
necessary
.
But
till
then
we
thinke
the
Church
is
over
ridged
in
exacting
such
a
condition
of
the
members
,
and
the
members
themselves
goe
beyond
their
measure
as
busi-bodies
in
other
mens
matters
,
and
things
whereof
they
are
not
well
able
to
judge
many
times
,
if
they
arrogate
such
power
unto
themselves
wee
allow
not
rashnesse
,
or
precipitancy
,
pride
or
self-conceitednesse
,
we
know
it
is
meete
that
weightie
matters
should
be
mannaged
by
Councell
,
but
it
is
not
necessary
to
bring
every
particular
thing
to
the
whole
Church
.
In
the
multitude
of
Councellors
there
is
peace
,
but
over
many
Councellors
oft
causeth
distraction
,
and
different
apprehensions
breed
delayes
.
The
nature
of
your
Church-Covenant
,
as
you
describe
it
,
inferreth
not
a
necessitle
of
bringing
every
such
businesse
unto
the
Church
;
for
you
binde
your selves
mutually
to
watch
over
one
another
,
and
in
love
to
admonish
one
another
in
the
Lord
,
to
prevent
sinne
and
to
encourage
in
well-doing
,
as
it
concerneth
every
man
within
the
limits
of
his
place
and
calling
.
But
this
essentially
tyeth
not
any
man
to
a
perpetuall
residence
in
one
place
,
for
then
even
occasionall
absence
should
be
a
breach
of
Covenant
,
unlesse
it
be
by
consent
and
approbation
of
the
Church
.
You
say
in
your
Covenant
you
promise
to
performe
no
new
dutie
to
your
brethren
which
was
not
before
commanded
of
the
Lord
,
but
onely
revive
and
renew
your
purposes
afresh
of
performing
such
duties
to
that
particular
body
into
which
you
are
then
to
be
incorporated
,
as
were
before
injoyned
in
the
Word
.
But
in
the
word
of
truth
,
it
is
not
commanded
either
expresly
or
by
consequent
,
that
no
member
of
a
Congregation
should
remove
,
or
occasionally
be
absent
from
the
place
of
his
habitation
,
before
he
have
acquainted
the
Church
whither
he
goeth
,
and
upon
what
occasions
,
and
whether
the
place
be
dangerous
,
where
he
is
likely
to
be
infected
;
or
safe
,
where
he
may
be
edified
.
These
things
are
matters
of
weight
and
to
be
undertaken
with
advice
,
but
the
knowledge
thereof
belongeth
not
to
every
particular
member
of
the
societie
.
And
the
Church
shall
burden
her selfe
above
measure
if
she
take
upon
her
to
intermeddle
in
all
such
occasions
.
Neither
is
it
safe
to
commit
the
determination
of
such
matters
ever
to
the
vote
of
the
multitude
,
or
weight
of
reasons
,
as
they
shall
apprehend
the
matter
.
And
if
such
businesse
must
be
determined
on
the
Lords
day
,
and
to
goe
before
the
administration
of
the
Word
,
Sacraments
,
and
almes
,
least
the
holy
things
be
polluted
by
notorious
obstinate
offenders
,
wee
feare
the
time
appointed
for
the
exercise
of
Religion
shall
be
prophaned
with
unseasonable
disputes
.
Instances
might
be
alledged
,
if
it
were
a
matter
to
be
insisted
upon
.
As
for
the
Covenant
it selfe
which
you
mutually
enter
into
,
if
therein
you
exact
nothing
but
what
God
requires
both
for
tryall
and
stipulation
,
far
be
it
that
we
should
disallow
it
,
but
if
yee
constraine
men
to
meddle
with
things
that
belong
not
to
them
,
and
winde
them
up
higher
then
God
would
,
and
straine
every
thing
to
the
pitch
that
you
seeme
here
to
doe
in
this
branch
a
godly
and
sober
minde
may
well
pause
before
he
make
such
promise
.
All
members
of
the
Church
are
not
equally
necessary
to
the
preservatiō
of
the
whole
body
;
&
if
to
the
removall
of
some
,
it
were
expedient
to
have
the
cōsent
,
not
only
of
the
whole
society
,
but
of
neighbouring
societies
,
Ministers
especially
,
it
is
very
much
to
draw
this
to
the
removall
or
abode
of
every
particular
member
.
And
if
any
man
shall
not
intermeddle
with
every
businesse
of
this
kinde
,
as
questioning
whether
it
doth
belong
to
him
or
no
,
or
not
aske
the
advice
of
the
whole
societie
,
as
knowing
the
most
to
be
unfit
to
counsell
in
such
a
case
,
doth
he
break
his
Covenant
therein
,
and
so
commit
a
sinne
in
a
sort
like
the
sinne
of
Ananias
and
Saphira
?
Judge
your selves
if
in
other
cases
you
would
not
censure
this
to
be
an
high
incroachment
upon
Christian
libertie
,
and
a
strict
binding
of
mens
consciences
by
humane
constitutions
.
May
you
not
expect
to
heare
from
your
own
grounds
that
herein
you
have
devised
an
expedient
,
or
necessary
rite
or
custome
to
preserve
the
unitie
,
and
prevent
the
dissolution
of
the
body
,
which
never
came
into
the
minde
of
the
Lord
Jesus
,
the
Saviour
of
the
Church
,
and
that
in
so
doing
(
if
your
exposition
will
hold
good
)
you
breake
the
second
Commandement
.
Rites
and
customes
expedient
to
prevent
confusion
for
the
time
,
let
them
be
observed
as
customes
expedient
,
and
what
God
requires
in
the
examination
or
admission
of
members
,
let
that
take
place
according
to
the
presidents
given
in
the
Scriptures
,
and
the
constant
practise
of
the
universall
Church
in
the
purest
times
.
But
to
presse
customes
onely
expedient
for
the
time
,
as
standing
rules
necessary
at
all
times
,
and
for
all
persons
,
to
put
that
authoritie
into
the
hands
of
men
which
God
never
put
upon
them
,
to
oblige
men
to
intermeddle
further
in
the
affaires
of
men
,
then
the
Word
doth
warrant
,
to
binde
the
conscience
,
and
that
under
so
heavy
a
penalty
as
the
sinne
of
Ananias
and
Saphira
,
where
God
hath
not
bound
it
,
and
to
debarre
known
and
approved
Christians
from
the
Seales
of
the
Covenant
,
because
they
cannot
promise
as
setled
members
to
abide
and
stay
in
the
societie
,
unlesse
they
shall
obtaine
leave
of
the
Congregation
to
depart
,
and
to
charge
them
in
the
meane
season
to
be
men
,
who
against
light
refuse
subjection
to
the
Gospel
;
this
is
that
which
we
cannot
approve
,
which
yet
wee
suspect
will
follow
from
your
judgement
,
and
desire
to
be
resolved
of
in
your
practise
.
And
here
we
intreat
leave
to
put
you
in
minde
of
that
which
you
have
considered
already
,
schil
.
That
the
Church
and
every
member
thereof
hath
entred
into
Covenant
,
either
expresly
or
implicitely
to
take
God
for
their
God
,
and
to
keepe
the
words
of
the
Covenant
and
doe
them
,
to
seeke
the
Lord
with
all
their
hearts
,
and
to
walke
before
him
in
truth
and
uprightnesse
:
but
we
never
finde
that
they
were
called
to
give
account
of
the
worke
of
grace
wrought
in
their
soules
,
or
that
the
whole
Congregation
were
appointed
to
be
Judge
thereof
.
You
stand
all
of
you
this
day
(
saith
Moses
)
before
the
Lord
your
God
,
&c.
that
thou
shouldst
enter
into
Covenant
with
the
Lord
thy
God.
All
the
people
that
were
borne
in
the
Wildernesse
Joshua
circumcised
,
but
it
is
incredible
to
thinke
that
among
that
great
multitude
,
there
was
not
one
who
did
not
give
good
testimony
of
the
worke
of
grace
in
his
soule
:
We
reade
often
times
that
Israel
after
some
grievous
fall
and
revolt
,
renewed
their
Covenant
,
to
walke
with
God
,
to
serve
him
onely
,
and
to
obey
his
voyce
,
as
in
the
dayes
of
Joshua
,
the
Judges
,
David
,
Samuel
:
Also
Joash
,
Josiah
,
and
Nehemiah
,
&c.
But
no
particular
enquiry
was
made
,
what
worke
of
grace
God
had
wrought
in
the
hearts
of
every
singular
person
.
But
the
confession
and
profession
of
obedience
was
taken
.
When
John
Baptist
began
to
preach
the
Gospel
,
and
gather
a
new
people
for
Christ
,
he
admitted
none
to
Baptisme
but
upon
confession
of
their
sinnes
;
but
we
reade
of
no
question
that
he
put
forth
unto
them
to
discover
the
worke
of
grace
in
their
soules
,
or
repelled
any
that
voluntarily
submitted
themselves
upon
that
pretence
.
It
appeareth
many
wayes
that
when
the
Apostles
planted
Churches
,
they
made
a
Covenant
between
God
and
the
people
whom
they
received
.
But
they
received
men
upon
the
profession
of
faith
,
and
promise
of
amendment
of
life
,
without
strict
in
quirie
what
sound
work
of
grace
was
wrought
in
the
soul
.
In
after
ages
,
strangers
from
the
covenant
were
first
instructed
in
the
faith
,
and
then
baptised
upon
the
profession
of
faith
,
and
promise
to
walk
according
to
the
covenant
of
grace
.
Now
the
profession
at
first
required
of
all
that
were
received
to
baptisme
was
that
they
beleeved
in
the
Father
,
Sonne
,
and
holy
Ghost
.
This
was
the
confession
of
the
Eunuch
when
he
was
baptised
,
I
beleeve
that
Jesus
Christ
is
the
Sonne
of
God.
The
Creed
is
honoured
of
the
ancients
with
glorious
titles
,
as
the
rule
of
faith
,
the
summe
of
faith
,
the
body
of
faith
,
the
perswasions
of
faith
:
but
by
the
Creed
they
understand
that
rule
of
faith
,
and
law
of
faith
,
and
institution
of
Christ
which
was
then
given
when
he
was
about
to
ascend
into
heaven
,
and
commanded
his
disciples
,
saying
,
Go
teach
all
Nations
,
&c.
It
is
true
,
that
in
after
times
as
occasion
required
some
other
Articles
were
added
as
explanations
of
the
former
,
to
meet
with
the
heresies
of
the
times
which
began
to
trouble
the
Church
.
But
for
substance
of
matter
in
things
to
be
beleeved
,
the
Church
never
required
other
acknowledgement
of
them
that
were
to
be
received
into
the
congregation
of
Christs
flock
,
and
admitted
into
her
communion
.
And
for
things
to
be
done
,
or
the
practicall
part
,
she
requireth
of
them
that
were
to
be
received
to
baptisme
an
abrenuntiation
of
the
devill
,
the
world
,
and
the
flesh
,
with
all
their
sinfull
works
and
lusts
.
The
first
principles
then
of
the
doctrine
of
Christ
being
received
,
and
the
foresaid
profession
being
made
,
the
Apostles
,
and
the
Church
following
the
example
of
the
Apostles
,
never
denied
baptisme
unto
such
as
sought
or
desired
it
.
If
this
be
the
Covenant
that
members
admitted
into
Church-fellowship
do
enter
into
,
and
this
be
all
you
require
of
them
whom
you
receive
,
you
have
the
practise
of
the
Apostles
,
and
the
whole
Church
in
after
ages
for
your
president
.
But
if
you
proceed
further
then
thus
,
and
put
men
to
declare
what
worke
of
grace
God
hath
wrought
in
their
soul
,
in
this
or
that
way
,
which
perhaps
is
not
determined
by
the
word
of
grace
,
at
least
not
agreed
upon
among
your selves
,
we
beseech
you
consider
by
what
authority
you
do
it
,
and
upon
what
grounds
you
stand
.
But
we
will
enter
no
further
upon
this
matter
,
because
it
comes
not
within
the
compasse
of
these
Positions
,
and
to
attribute
so
much
to
private
letters
,
as
to
make
them
the
ground
of
another
dispute
we
may
not
.
VII
.
POSITION
.
That
a
Minister
is
so
a
Minister
of
a
particular
Congregation
,
that
if
they
dislike
him
unjustly
,
or
leave
him
,
he
ceaseth
to
be
a
Minister
.
Answer
.
OUr
Answer
to
this
consists
in
two
branches
.
1.
In
case
a
Minister
be
set
aside
by
the
Church
meerly
through
his
own
default
.
2.
By
the
Churches
default
without
any
desert
of
his
.
In
the
former
case
it
is
evident
he
ceaseth
to
be
a
Minister
to
them
any
longer
,
as
appears
in
foure
conclusions
.
1.
It
is
cleare
from
the
Word
,
that
a
Pastor
or
Teacher
in
these
dayes
hath
no
Apostolicall
power
over
all
Churches
,
but
onely
limited
to
that
one
Church
where
God
hath
set
him
.
Paul
gives
not
the
Elders
at
Ephesus
a
generall
Commission
to
go
teach
all
Churches
,
but
to
go
feed
that
one
flock
over
which
the
holy
Ghost
hath
made
them
over-seers
.
Act.
20.
28.
So
Peter
gives
direction
to
Elders
to
feed
that
flock
of
God
onely
which
was
among
them
,
and
take
the
over-sight
thereof
.
1
Pet.
5.
2.
2.
It
is
as
cleare
that
all
this
power
of
feeding
which
the
Minister
hath
in
that
Church
is
nextly
derived
to
him
from
Christ
by
the
Church
,
who
hath
solemnly
called
him
to
the
work
,
and
promised
to
obey
him
therein
:
for
if
he
have
it
elsewhere
,
it
must
be
either
from
Christ
immediately
,
or
from
some
other
men
deputed
by
Christ
to
conferre
it
on
him
,
or
he
must
take
it
up
of
himselfe
.
Not
the
first
,
for
that
was
proper
to
the
Apostles
or
Apostolicall
men
,
therefore
Paul
proving
his
Apostleship
,
saith
he
was
called
not
of
men
,
nor
by
men
,
but
by
Jesus
Christ
himself
.
Gal.
1.
1.
Not
the
second
,
for
we
never
read
in
Gods
Word
that
any
ordinary
Officers
,
or
other
besides
the
Church
,
that
had
any
Commission
given
them
from
Christ
to
call
Ministers
unto
Churches
.
Not
the
third
,
for
no
man
taketh
this
honour
,
viz.
of
a
Priest
under
the
Law
,
or
of
a
Minister
under
the
Gospel
,
but
he
that
is
called
of
God
,
Hebr.
5.
4.
Therefore
it
must
needs
be
from
Christ
by
the
Church
.
3.
As
the
Church
in
the
name
of
Christ
gave
this
power
to
a
Minister
to
be
what
he
is
,
and
do
what
he
doth
amongst
them
:
when
such
a
Minister
shall
make
and
manifest
himself
apparently
,
unworthy
,
and
unfit
to
discharge
the
place
,
which
they
thus
called
him
unto
,
so
that
they
may
discerne
that
Christ
the
head
of
the
Church
hath
refused
him
,
from
being
a
Minister
unto
him
,
they
may
then
upon
as
good
grounds
depose
him
from
it
,
as
they
called
him
to
it
.
4.
When
a
Church
hath
thus
in
Christs
name
put
forth
this
power
of
shutting
,
as
before
it
did
of
opening
to
a
Minister
,
then
he
must
cease
to
be
a
Minister
unto
them
any
more
,
for
we
know
no
such
indelible
character
imprinted
upon
a
Minister
,
that
the
Ministery
ceasing
,
the
Minister
ceaseth
also
.
2.
In
case
the
Church
shall
without
cause
,
or
sufficient
weightie
cause
,
rashly
or
wilfully
set
him
aside
whom
Christ
hath
set
over
them
,
and
whom
they
so
solemnly
called
,
and
promised
before
the
Lord
to
submit
unto
,
and
so
abuse
their
power
given
them
by
Christ
;
it
is
doubtlesse
a
very
great
wrong
unto
the
Minister
,
and
sinne
against
Christ
himselfe
before
whom
it
was
done
;
and
not
onely
Christ
himself
will
take
it
ill
at
their
hands
,
for
such
contempt
done
to
him
in
his
Ministers
according
to
Christs
speech
,
Luke
10.
16.
He
that
rejecteth
you
,
rejecteth
me
.
And
Gods
speech
,
1
Sam.
8.
7.
They
have
not
cast
off
thee
but
me
.
But
even
other
Churches
also
may
admonish
them
.
And
if
they
prove
obstinate
therein
,
withdraw
the
right
hand
of
fellowship
from
them
;
and
concerning
the
Minister
himself
thus
deposed
,
seeing
it
is
done
not
by
Christ
,
but
by
the
Church
without
Christ
,
yea
against
the
mind
of
Christ
,
we
conceive
though
he
be
by
them
deprived
of
the
execution
of
his
ministery
among
them
,
yet
untill
he
accepts
of
a
call
to
another
people
,
he
doth
yet
still
remain
a
Minister
of
Christ
,
in
whose
account
(
notwithstanding
such
deposition
)
he
hath
true
right
of
administration
among
that
people
.
Reply
.
THe
question
is
of
Ministers
unjustly
forsaken
,
or
driven
from
the
Church
or
congregation
:
and
your
answer
is
for
the
most
part
of
Ministers
set
aside
or
deprived
through
their
own
default
.
We
never
purposed
to
speak
one
word
for
any
unworthy
Minister
whom
Christ
hath
put
out
of
office
,
and
therefore
your
labour
to
prove
that
such
justly
rejected
by
the
Church
are
no
longer
Ministers
might
well
have
been
saved
.
But
sitting
them
aside
,
we
will
in
few
words
examine
your
conclusions
upon
which
you
bind
the
certainty
of
that
sentence
you
passe
against
them
.
First
,
it
is
certain
and
clear
from
the
Word
,
that
a
Pastor
or
Teacher
neither
in
these
dayes
hath
,
nor
in
any
other
age
of
the
Church
,
ought
to
have
Apostolicall
power
over
all
Churches
.
The
Apostles
had
onely
power
to
serve
the
Church
with
the
personall
service
of
their
Apostleship
.
But
pastorall
power
of
ordinarie
Ministers
or
Teachers
they
never
had
:
and
if
the
Apostles
had
not
the
power
of
ordinarie
Ministers
,
much
lesse
can
Pastors
receive
the
power
of
Apostles
,
for
Christ
gave
both
the
one
and
the
other
order
.
But
as
the
Apostles
were
not
Pastors
of
that
Church
to
which
they
preached
,
and
among
whom
they
continued
for
some
space
;
no
more
do
Pastors
become
Apostles
if
they
preach
the
Word
,
or
dispence
the
Sacraments
to
another
flock
or
people
beside
their
own
,
whereof
they
have
the
speciall
oversight
.
But
of
this
matter
we
have
spoken
before
,
and
of
the
texts
of
Scripture
here
alledged
,
therefore
we
will
not
repeat
what
hath
been
said
alreadie
:
onely
it
seemeth
somewhat
strange
,
that
you
should
cite
those
texts
of
Scripture
,
as
if
the
Apostle
had
said
,
feed
one
flock
,
or
feed
that
flock
of
God
onely
.
For
we
find
the
word
(
one
)
or
(
onely
)
neither
in
the
text
expresly
,
nor
in
the
sense
for
which
it
is
here
alledged
,
viz.
as
if
he
might
not
perform
any
ministeriall
act
in
another
Congregation
upon
any
occasion
whatsoever
.
Secondly
,
the
power
of
feeding
which
the
Minister
hath
is
neither
confined
to
one
societie
onely
,
nor
nextly
derived
to
him
from
Christ
by
the
Church
.
The
office
and
authoritie
of
a
Pastor
is
immediately
from
Christ
.
The
deputation
of
the
person
which
Christ
hath
designed
is
from
the
Church
ministerially
,
but
neither
virtually
nor
formally
.
The
consent
of
the
people
is
requisite
in
the
election
of
Pastors
and
Teachers
we
grant
,
the
direction
of
the
Elders
going
before
or
along
with
them
;
but
the
authoritie
,
office
,
and
gift
of
a
Pastor
is
not
from
the
people
or
Elders
,
but
from
Christ
alone
.
When
an
Apostle
was
to
be
chosen
in
the
place
of
Judas
,
Act.
1.
22
,
23.
no
one
had
the
handling
of
that
businesse
,
but
Peter
declared
unto
the
brethren
present
,
what
an
one
ought
to
be
taken
,
and
they
present
two
,
whereof
one
was
elected
by
lot
.
In
this
example
somethings
are
extraordinarie
,
for
one
onely
was
to
be
chosen
,
and
that
immediately
by
God
himselfe
:
and
somethings
ordinarie
for
our
imitation
.
For
if
Peter
would
do
nothing
without
consent
of
the
disciples
,
thenmay
not
ordinarie
elections
be
passed
without
consent
and
approbation
of
the
Church
,
but
it
is
not
a
popular
election
,
not
governed
by
the
fore-direction
of
Elders
,
which
is
concluded
from
this
passage
of
Scripture
:
but
a
Church
election
by
the
free
consent
,
and
judgement
of
the
faithfull
with
the
fore-leading
of
the
Presbyterie
.
When
Deacons
were
to
be
chosen
,
Act.
6.
1.
6.
in
the
Church
of
Jerusalem
,
it
was
done
by
the
consent
of
the
Church
.
The
mutinie
of
the
Hellenists
against
the
Hebrews
occasioned
that
election
,
but
was
no
cause
why
it
was
made
by
free
consent
.
The
Apostles
shew
what
persons
must
be
chosen
,
and
who
ever
thought
the
Church
was
left
at
libertie
to
chuse
as
she
please
without
direction
.
But
in
this
election
the
people
did
first
chuse
,
the
Apostles
onely
directing
whom
the
people
ought
to
make
choice
of
:
when
most
commonly
the
Apostles
instructed
the
people
,
and
went
before
them
in
the
election
,
and
they
consented
.
Act.
14.
23.
The
Apostles
by
consent
chose
Elders
,
and
so
in
every
matter
of
great
importance
belonging
directly
to
the
whole
bodie
of
the
Church
,
whether
severally
in
one
congregation
,
or
joyntly
in
many
,
the
consent
of
the
faithfull
by
observation
of
the
Apostles
was
required
.
Act.
11.
22.
and
15.
22.
and
16.
4.
1
Cor.
8.
19.
But
in
the
primitive
times
after
the
Apostles
,
one
Church
might
elect
and
chuse
a
Pastor
for
another
.
As
Ignatius
exhorts
the
Phyladelphians
,
that
they
would
elect
a
Pastor
for
the
Church
of
Antioch
.
And
so
when
the
East
Church
was
infected
with
Arrianisme
,
Basil
.
epist
.
69.
70.
74.
thought
it
a
fit
meanes
to
remove
the
heresie
,
if
the
Bishops
of
Italie
being
sent
thither
did
condemne
the
heresie
,
and
he
imploreth
the
aid
of
the
Bishops
of
Italy
,
France
,
and
all
the
East
.
Cyprian
saith
,
all
Bishops
sunt
mutuae
concordiae
glutine
copulati
:
that
if
any
hold
heresie
the
rest
should
help
.
It
would
be
too
long
to
reckon
up
examples
which
in
this
case
might
be
produced
.
If
here
it
be
questioned
whether
your
election
of
the
people
be
essentiall
to
the
calling
of
a
Minister
:
We
answer
.
1.
A
thing
is
essentiall
two
wayes
.
First
,
as
absolutely
necessarie
,
so
that
the
thing
can
have
no
existence
without
it
.
Secondly
,
as
necessarie
to
the
integritie
of
the
thing
,
so
that
it
is
maimed
without
it
.
Againe
,
either
the
people
be
few
in
number
,
and
simple
apt
to
be
led
aside
,
unable
to
judge
of
the
sufficiencie
of
their
Minister
,
or
they
be
more
in
number
,
increased
in
wisdome
,
sound
in
faith
,
and
able
to
discern
betwixt
things
that
differ
.
In
the
first
sense
the
election
of
the
people
is
not
necessary
or
essentiall
;
But
in
the
second
we
cannot
say
he
is
no
Minister
that
is
not
chosen
by
the
people
,
but
his
calling
in
that
respect
is
maimed
.
If
the
people
be
few
and
simple
,
apt
to
be
deceived
,
they
stand
in
more
need
of
guidance
and
direction
,
both
from
their
own
Elders
,
and
other
Churches
.
If
the
people
be
many
in
number
,
full
of
wisdome
and
understanding
,
their
libertie
to
choose
is
the
greater
;
and
it
is
the
greater
wrong
to
be
deprived
of
it
.
The
practise
of
the
Apostles
and
the
primitive
Churches
for
many
ages
will
confirme
this
;
for
sometimes
men
were
propounded
to
the
Church
to
be
chosen
:
Sometimes
the
choice
was
wholly
left
to
them
:
and
was
not
that
for
our
direction
,
that
more
libertie
is
given
where
the
danger
is
lesse
,
and
more
restraint
and
caution
used
where
the
danger
is
more
apparent
,
that
if
they
be
left
to
themselves
,
either
an
ill
or
unfit
choice
will
be
made
?
In
reason
this
is
evident
,
for
the
childs
consent
is
required
in
marriage
,
but
the
more
able
he
is
to
choose
for
himselfe
,
the
more
libertie
may
parents
grant
,
the
lesse
able
,
the
more
watchfull
must
they
be
;
and
so
in
this
businesse
.
Brotherly
societie
requires
that
we
mutually
exhort
,
admonish
,
reprove
and
comfort
each
other
as
occasion
requires
,
and
as
need
requires
.
It
is
a
dutie
of
Neighbour-Churches
to
lend
their
helpe
to
their
brethren
in
the
choice
and
election
of
their
Minister
.
When
the
Scripture
willeth
that
one
should
admonish
another
,
it
is
not
onely
a
command
to
every
singular
man
towards
his
fellow
,
but
also
to
any
whole
company
too
:
another
societie
Bellarmine
asketh
,
quo
jure
unus
populus
Episcopum
alterius
populi
elegere
potest
?
Junius
answereth
;
Certe
charitatis
jure
&
communione
sanctorum
.
And
Paul
when
he
teacheth
that
all
the
faithfull
are
members
of
one
mysticall
body
of
Christ
,
who
ought
to
have
a
mutuall
care
one
of
another
,
laid
the
foundation
of
this
policie
.
It
is
a
blemish
in
the
calling
of
a
Minister
,
if
either
the
people
be
not
fit
to
choose
,
or
being
fit
they
be
shut
forth
from
the
choice
,
but
this
maime
doth
not
make
a
nullitie
in
his
calling
;
for
in
every
true
Church
where
the
word
is
preached
and
received
,
and
the
Sacraments
for
substance
rightly
administred
,
there
is
a
true
and
lawfull
Ministery
,
and
a
true
and
lawfull
calling
of
that
Ministery
,
though
in
some
things
defective
.
In
the
Church
of
God
all
sound
and
saving
truth
is
to
be
found
,
for
it
is
the
pillar
and
ground
of
truth
,
and
where
the
true
profession
of
all
saving
truth
,
with
the
right
use
of
the
Sacraments
for
substance
is
to
be
found
,
there
is
the
Church
,
which
ordinarily
cannot
be
had
,
maintained
and
continued
without
a
lawfull
Ministery
,
nor
that
without
a
calling
.
The
saving
truth
of
God
&
a
lawfull
Ministery
,
are
both
essentiall
to
a
true
Church
.
Something
of
this
remaines
in
every
compleat
societie
that
hath
any
thing
of
the
Church
;
and
for
essence
and
substance
they
are
true
in
every
true
,
lawfull
,
compleat
societie
.
The
profession
of
the
truth
may
be
true
and
sound
in
all
necessary
and
fundamentall
points
,
though
mixed
with
diverse
errors
,
and
the
Ministery
for
truth
and
substance
lawfull
,
though
many
wayes
deficient
.
In
the
true
Church
there
is
a
true
Ministery
,
but
the
true
Church
hath
continued
there
by
the
blessing
of
God
,
where
the
election
of
Ministers
hath
been
given
away
by
the
people
,
or
taken
from
them
.
In
the
primitive
Church
,
when
the
people
had
a
voyce
in
the
choice
of
their
Pastor
,
oftentimes
there
were
factions
in
the
Church
,
the
people
stood
against
their
guides
and
challenged
the
whole
power
of
election
to
themselves
.
Sometimes
they
were
divided
among
themselves
.
Sometimes
they
gave
away
their
power
,
at
least
in
part
,
and
sometimes
Ministers
were
set
over
them
without
their
councell
and
advice
,
whose
Ministery
notwithstanding
was
not
reputed
voyde
and
of
none
effect
.
If
it
be
objected
that
many
things
were
amisse
in
those
primitive
elections
,
what
will
follow
thence
,
but
that
the
Ministery
may
be
lawfull
and
good
,
where
there
be
many
wants
in
the
manner
of
calling
?
If
this
be
not
granted
,
what
shall
be
done
when
the
people
and
their
Elders
be
divided
in
the
choice
of
a
fit
Officer
.
If
the
people
prevaile
against
their
Elders
,
he
whom
they
choose
is
no
Minister
to
them
,
because
not
chosen
by
their
suffrages
:
if
the
Elders
against
the
people
,
he
whom
they
approve
is
no
Minister
unto
theirs
,
because
not
chosen
by
their
suffrage
;
And
so
if
there
be
dissention
they
must
seperate
from
,
or
excommunicate
one
another
,
because
he
is
no
Minister
to
the
one
whom
the
others
approve
.
The
Orthodox
Pastors
did
professe
,
so
that
the
Donatists
would
returne
to
the
true
and
Apostolicall
doctrine
,
they
would
not
disallow
their
Bishops
,
that
they
might
understand
that
Catholiques
did
not
detest
Christian
consecration
(
as
Augustine
speakes
)
by
humane
error
.
The
high
Priesthood
was
bought
and
sold
for
money
,
and
sometimes
made
annuall
,
and
every
yeare
new
high
Priests
created
,
Sicut
isti
praefecti
quos
singulis
annis
promutant
reges
,
as
Sol
:
Jarchi
saith
.
That
as
every
man
would
lay
out
more
or
lesse
money
,
he
should
get
or
lose
the
Priesthood
,
which
may
be
seene
in
the
examples
of
Jason
or
Menelaus
.
Neverthelesse
,
so
long
as
the
Jewes
continued
the
true
Church
of
God
,
the
Priesthood
was
true
also
.
The
reformed
Churches
who
have
seperated
from
the
abhominations
of
Rome
,
professe
the
first
reformers
among
them
received
some
ordinary
calling
in
the
Romane
Synagogue
.
They
that
thinke
the
basest
of
Rome
,
will
acknowledge
Baptisme
unduely
administred
by
Priests
or
Jesuites
,
to
be
for
substance
the
holy
Sacrament
of
Christ
.
And
if
the
Baptisme
of
God
may
be
derived
from
the
Ministery
,
it
is
no
absurditie
to
thinke
that
the
first
seekers
of
reformation
derived
authoritie
from
Christ
to
preach
the
Word
and
administer
the
Sacraments
by
them
,
as
Stewards
used
of
God
to
set
them
in
that
office
:
for
the
seekers
of
reformation
derived
their
authoritie
from
God
,
and
that
which
is
instituted
by
Christ
,
is
not
made
voyde
by
the
corruptions
of
men
.
The
third
and
fourth
consideration
we
will
passe
over
,
because
from
what
hath
been
spoken
,
it
is
easie
to
understand
in
what
sense
they
may
be
admitted
,
and
in
what
denyed
,
and
we
have
no
desire
to
trouble
you
with
the
examination
of
that
which
falleth
not
into
question
.
As
for
the
second
branch
of
your
Answer
,
that
in
case
the
Church
shall
without
cause
,
or
without
sufficient
weightie
cause
,
rashly
or
wilfully
set
him
aside
whom
Christ
hath
set
over
them
,
yet
he
still
remaines
a
Minister
of
Christ
(
untill
he
accepts
of
a
call
from
another
people
)
in
whose
account
,
notwithstanding
such
Depositions
,
he
hath
true
right
of
administring
among
that
people
:
We
know
not
well
your
meaning
;
if
this
be
your
minde
that
a
Minister
lawfully
called
and
set
over
one
Congregation
,
is
to
be
esteemed
a
Minister
in
the
usuall
Church
,
as
the
particular
Church
hath
unitie
with
,
and
is
part
of
the
universall
or
Catholique
:
and
as
a
partie
baptized
is
not
baptized
into
that
particular
Congregation
onely
,
but
into
all
Churches
;
and
that
the
Ministery
is
one
,
Cujus
à
singulis
in
solidum
pars
tenetur
,
as
Cyprian
speakes
;
and
therefore
though
the
Minister
be
unjustly
cast
off
by
one
Congregation
,
yet
he
is
not
to
be
esteemed
as
no
Minister
,
we
freely
consent
.
But
if
your
meaning
be
that
he
is
onely
by
right
a
Minister
of
that
particular
Congregation
,
because
unjustly
deposed
,
as
formerly
in
the
execution
of
his
office
he
was
a
Minister
to
them
onely
,
and
to
none
other
societie
whatsoever
,
or
in
what
respect
soever
;
your
opinion
is
contrary
to
the
judgement
and
practise
of
the
universall
Church
,
and
tendeth
to
destroy
the
unitie
of
the
Church
,
and
that
communion
which
the
Churches
of
God
may
and
ought
to
have
one
with
another
;
for
if
he
be
not
a
Minister
in
other
Churches
,
then
are
not
the
Churches
of
God
one
,
nor
the
Ministers
one
,
nor
the
flocke
which
they
feed
one
,
nor
the
Communion
one
which
they
have
each
with
other
.
And
if
the
Pastor
derive
all
his
authoritie
to
feede
from
the
Church
,
when
the
Church
hath
set
him
aside
,
what
right
hath
he
to
administer
among
that
people
.
If
they
erre
in
their
deposition
,
it
is
true
they
sinne
against
Christ
.
But
as
they
give
right
to
an
unworthy
man
to
administer
among
them
,
if
they
call
him
unjustly
,
so
they
take
right
from
the
worthy
if
wrongsully
they
depose
him
.
The
Minister
is
for
his
Ministery
the
office
for
the
execution
,
and
so
the
Pastor
and
the
flocke
are
relatives
:
And
therefore
if
their
Election
gave
him
authoritie
among
them
to
seed
,
their
casting
him
off
hath
stripped
him
of
the
same
power
which
formerly
they
gave
him
.
And
his
ministery
ceasing
,
he
should
cease
to
be
their
Minister
,
if
he
stood
as
Minister
onely
to
that
Congregation
in
every
respect
.
Whit.
depont
.
q.
4.
Sec.
10.
pa.
559.
Certe
lex
naturae
&
ratio
clamitat
cujus
est
instituere
ejus
est
destruere
,
sive
destituere
,
ad
quem
institutio
pertinet
ad
eundem
destitationem
,
seu
destructionem
pertinere
.
Rob.
aga
.
B.
p.
214.
If
the
Congregation
may
chuse
and
elect
their
Governours
,
then
they
may
refuse
and
reprobate
them
.
VIII
.
POSITION
.
That
one
Minister
cannot
performe
any
ministeriall
act
in
another
Congregation
.
Answer
.
IF
you
take
ministeriall
act
improperly
as
sometimes
it
is
taken
by
some
,
onely
when
the
Minister
of
one
Church
doth
exercise
his
gifts
of
praying
and
preaching
in
another
Church
,
being
by
themselves
so
desired
.
Then
we
answer
,
in
this
sense
a
Minister
of
one
Church
may
do
a
ministeriall
act
in
another
,
which
he
doth
not
perform
by
vertue
of
any
calling
,
but
onely
by
his
gifts
;
and
thus
upon
any
occasion
we
mutually
perform
those
acts
one
in
anothers
Churches
:
But
if
you
meane
by
ministeriall
act
,
such
an
act
of
authoritie
and
power
in
dispensing
of
Gods
ordinance
as
a
Minister
doth
perform
to
the
Church
,
whereunto
he
is
called
to
be
a
Minister
;
then
we
deny
that
he
can
so
perform
any
ministeriall
act
to
any
other
Church
but
his
own
,
because
his
office
extends
no
further
then
his
call
.
For
that
solemne
charge
,
Act.
20.
28.
is
not
to
feed
all
flocks
,
but
that
one
flock
onely
,
over
which
the
holy
Ghost
hath
made
them
over-seers
.
If
the
question
were
propounded
to
any
Minister
so
exercising
in
an
others
Church
,
which
was
once
to
our
Saviour
by
the
chief
Priests
and
Elders
:
By
what
power
doest
thou
these
things
,
and
who
gave
thee
this
authoritie
?
let
that
Minister
whosoever
he
be
,
study
how
to
make
an
answer
.
Reply
.
THe
preaching
of
the
Word
,
publick
prayer
in
the
congregation
met
together
solemnly
to
worship
God
,
and
the
administration
of
the
Sacraments
,
are
acts
properly
ministeriall
(
if
any
other
)
to
be
performed
by
power
and
authoritie
from
Christ
,
as
you
acknowledge
,
for
the
preaching
of
the
Word
,
and
dispensation
of
the
Seales
in
your
second
Consideration
.
But
these
acts
one
Minister
may
performe
in
another
Congregation
,
or
towards
the
members
of
another
Church
.
You
know
by
whom
your
question
hath
been
propounded
touching
one
Ministers
exercising
in
another
Ministers
Church
,
and
how
it
hath
been
answered
;
and
if
you
see
more
light
and
truth
then
formerly
,
we
would
desire
you
substantially
to
confute
what
answers
some
of
you
have
returned
to
that
demand
.
To
admit
(
saith
Mr.
J.
D.
)
those
that
are
known
members
of
another
Church
to
Communion
in
the
Sacraments
upon
fitting
occasions
I
hold
lawfull
,
and
do
professemy
readinesse
to
practise
accordingly
.
Again
,
I
conceive
that
(
besides
my
membership
else
where
,
and
the
right
which
those
Churches
give
to
known
passants
of
being
admitted
to
the
Communion
for
a
short
time
)
both
himself
and
the
whole
Church
acknowledge
me
for
a
member
with
them
for
the
time
of
my
abode
in
that
service
,
which
they
testified
by
desiring
the
help
of
my
publick
labours
,
and
their
cheerfull
admittance
of
me
to
that
ordinance
during
that
time
without
the
least
scruple
.
And
if
a
Minister
may
pray
,
preach
,
blesse
the
congregation
in
the
name
of
the
Lord
,
and
receive
the
Sacrament
with
them
,
being
thereunto
requested
;
we
doubt
not
but
by
consent
of
the
Pastor
and
the
Congregation
he
may
lawfully
dispense
the
Seals
amongst
them
also
as
need
and
occasion
requires
.
That
distinction
of
preaching
by
office
,
and
exercising
his
gifts
onely
,
when
it
is
done
by
a
Minister
,
and
desired
of
none
but
Ministers
,
and
that
in
solemne
,
set
,
constant
Church-assemblies
,
we
cannot
find
warranted
in
the
Word
of
truth
,
and
therefore
we
dare
not
receive
it
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A70435-e890
It
is
truly
observed
by
Master
Davenport
out
of
Ambros
.
Offic.
l
1.
c.
1.
Et
quantum
libet
quisque
profecerit
,
nemo
est
qui
doceri
non
indigeni
dum
vi●it
.
Appoll
.
Preface
to
the
Reader
.
Wrence
these
men
(
saith
Cann
against
Robi
)
superstitiously
addicted
to
their
new
devise
,
that
beware
how
to
reject
the
unanimous
judgment
and
practice
of
all
learned
men
and
true
Churches
.
Stay
against
straying
.
pag.
47.
I
am
and
shall
be
always
ready
to
give
all
due
respect
to
those
good
customes
of
Churches
,
which
are
taken
upon
good
warrant
and
ground
,
and
long
continued
among
Gods
people
.
I.
D.
Apol.
p.
31.
Good
customes
taken
up
by
the
Churches
upon
good
grounds
should
not
lightly
be
broken
or
laid
downe
,
wherein
I
doe
fully
agree
with
the
Authour
of
that
elaborate
Commentary
upon
the
fourth
Chapter
of
Iohn
,
I.
D.
Apol.
Sect.
12.
Examina
.
p.
251.
Notes for div A70435-e1210
This
Argument
is
used
by
the
Abridgment
against
conformity
to
the
Ceremonies
,
and
we
do
not
see
but
it
is
as
strong
against
this
Liturgy
.
Whereas
the
publisher
of
this
answer
to
the
six
Positions
,
refers
the
reader
to
Mr.
Cottons
answer
unto
Mr.
Ball
for
satisfaction
in
this
point
concerning
set
formes
of
prayer
.
The
reader
is
earnestly
intreated
to
compare
Master
Balls
Treatise
,
and
Mr
Cottons
answer
with
seriousnesse
and
indifferencie
,
because
Mr
Ball
having
received
that
answer
before
the
publishing
of
his
Treatise
(
being
much
enlarged
,
whereof
Mr
,
Cotton
was
ignorant
)
was
confident
,
that
with
addition
of
some
marginall
no●es
(
which
in
reference
thereto
he
added
)
his
Treatise
would
sufficiently
defend
it selfe
,
against
all
the
assaults
,
which
that
answer
made
against
it
.
Notes for div A70435-e2000
We
may
not
Communicate
at
all
in
that
ministery
,
which
is
exercised
by
an
unlawfull
Person
or
in
an
unlawful
.
place
Robinson
against
Bern.
Counsell
debated
p
17
Ibid.
pag
79
Esa
.
56.
10.
Ezech
4●
.
7
,
8.
Mic
3.
11
,
12.
Ier.
5.
31.
Esa
.
9
15
,
6.
Ioh.
2.
16.
Math
5.
20
,
21.
&
15.
4
,
5.
&
23
1
▪
3.
14.
Math.
16
6.
12.
&
15.
14.
See
Whitak
de
pontif
q
4.
f
:
10.
pag.
557.
Phil.
1.
15.
Hos
.
4
6
,
7.
1
Sam.
2.
12
,
13
,
14
,
17
,
14.
Ier.
8.
8
,
9.
Mic
3.
11
,
12.
Phil
1.
15.
Helv
conf
.
cap
18
§
11.
&
19
§.
9
,
Gal.
conf
.
art
.
28
Arg.
conf
.
Art.
13.
Saxon.
conf
.
Art.
12
Zep.
de
Sac
l.
2.
c.
6.
Art.
of
Religion
,
Hybera
.
Art
70
Carlton
praelect
de
Ecclesia
,
cap.
20.
We
see
no
warrant
why
for
every
particular
act
,
that
in
a
larger
sence
is
Idolatrous
,
adjoyned
to
Gods
true
worship
,
we
should
forbeare
our
presence
at
the
true
worship
it self
.
Unreason
.
of
seperation
.
answ
to
6.
argument
.
Compare
what
'
Master
I.
D.
hath
written
in
defence
or
excuse
in
resorting
to
the
Assemb
.
of
the
Separatists
,
called
Brownists
.
Apol.
Sect.
5.
exam
.
p.
6●
.
&
Apol.
Sect.
28
exam
.
pag.
246.
Notes for div A70435-e2680
Rom
16
16.
1
Cor.
11
16.
&
14
33.
Rom
16
4.
Gal
●
22.
1
Thess
2
14.
1
Cor
16
19.
Gal.
●
2.
Act
15
2.
&
19
37.
&
15.
25
38.
Eph.
4.
4
,
5.
Acts.
2.
38.
41.
Gen
1.
10.
Math.
28.
14
20.
Robins
.
against
Bern.
reas
.
discus
.
pa.
77.
Lev
2.
13.
Deut.
29.
12.
&
26.
17.
18.
Rom.
3.
2
Deut.
4
6.
Psa
.
247
19
20
Neb.
9.
13.
Act.
7.
38.
Luk.
16.
29.
2
Cor
5
19
&
11.
2.
Deut
33.
3.
10.
8.
30
Robin
against
Bern
P
159.
Act
14
22.
T
it
1
5.
Rob
:
against
Bern.
Act
11
26.
In
the
same
verse
the
same
persons
are
called
the
Church
disciples
,
and
Christians
pag.
106
107.
211
&c.
also
pag.
51
Ezeck
.
46.
10
See
Lava●er
on
Ezek
Math
18.
20.
Ier.
14.
9.
Ios.
24.
14
Rom.
10.
14
Act
2.
42
As
Christ
is
that
one
great
Pastor
,
so
hath
hee
generally
one
fold
and
flock
,
Iohn
10.
16.
Ezeck
.
34
22
,
23
which
is
his
Church
,
as
he
saith
.
And
ye
my
flock
,
the
flock
of
my
pasture
are
men
,
Ezek
34.
31.
Aynsw
.
Cant
1.
8.
Sure
it
is
that
hee
is
none
of
Christs
sheepe
visibly
,
or
in
respect
of
men
which
is
without
Christs
sheepfold
,
for
there
is
one
sheepfold
and
one
sheepheard
.
Iohn
10
16.
Robins
against
Bern
likelihoods
,
p.
61.
Hieron
.
tom
.
2.
Ep.
85.
Nec
altera
Romae
urbis
Ecclesia
,
alteratotius
orbis
existimanda
est
,
&
Gallia
,
&
Britannia
,
&
Asia
,
&c.
&
omnes
barbarae
Nationes
unum
Christum
adorant
,
unam
observant
regulam
veritatis
.
1
Cor
12.
28.
Col.
1.
21.
1
Cor.
12
,
13.
1
Cor.
15.
9.
Gal.
●
.
13.
Phil.
3.
6.
1
Tim.
3.
15.
1
Pet.
5.
2.
Pastores
sunt
omnes
,
sed
grex
unus
qui
ab
Apostolis
omnibus
unanimi
consensu
pascatur
.
Cypr.
de
unitate
Ecclesiae
.
Etsi
pastores
multi
sumus
,
unum
tamen
gregem
pascimus
,
Cypr.
l.
3.
Epistola
13.
Cum
sit
a
Christo
una
Ecclesia
per
totum
mundum
in
multa
membra
divisa
item
Episcopatus
unus
Episcoporum
multorum
concordi
numero
diffusus
,
&c.
Cypr.
l.
4.
Ep.
7.
Iohn
9.
22
35.
&
12.
42
&
16.
2.
A●●anasius
may
be
for
an
example
.
Gen
17.
7.
Lev.
16.
12.
Apo.
1
11.
13.
Heb.
16.
10.
Rob.
against
Bern.
pa.
127.
Rom.
4.
12.
●8
.
Gen.
12.
3.
Gal.
26
,
7
,
3
,
15
,
16
,
17
Rob.
against
B●r.
pa.
2●2
.
See
Mr.
I.
D.
Apol.
11.
Sect.
exam
p.
117.
I.
D.
Apol.
5.
Sect.
exem
.
pag.
61
,
&
18.
Bucer
.
diss
.
ep
3
pa
43
&
ep
48.
pa.
226.
Act.
8.
6.
&
15
4.
Act
8.
12.
14.
&
18.
12.
Acts
2.
41.
&
4.
4.
&
5
14.
&
6.
1.
&
6.
7
Ezra
.
2.
36
,
37
,
38.
Act.
6.
2
&
81.
15.
2
,
4
,
6
,
22
,
23
&
16.
4.
&
21
18.
28.
Act
11.
21.
Act.
11
24
26
Act.
13
12
et
14.
27.
et
15.
30
34
,
35.
Acts
19
10.
&
16.
9
&
29.
27.
Acts
19.
19.
Robinson
against
Bern
p.
196.
Euseb
h●st
l.
●
c.
35
●at
43.
G●ae●
33.
Raff
.
1
hit
de
Sacra
contr
de
bapt
.
qu
2
&
3
pag
237
,
238.
A●●ers
.
of
the
Sacr
:
l.
2
c
6
fol.
211.
〈◊〉
de
P●es●y●
.
pag.
79.
Act.
14
●3
Col.
4.
17
1
Pet
5.
2
Act
20.
28
Ioh.
4.
2.
&
23
23.
Mark.
9.
15.
Act
17
22
23
32.
&
19.
8.
9
Rob.
against
●ern
.
p
151
these
Keyes
in
d.
&c.
In
the
Corporation
(
the
Church
)
there
is
alwayes
the
whole
power
of
Christ
to
residing
,
which
you
may
call
officers
for
the
use
of
it selfe
,
to
which
it
is
sufficient
that
it
can
without
officers
use
this
power
for
things
simply
necessary
;
as
for
receiving
in
of
members
by
profession
of
faith
and
confession
of
sins
,
for
edifying
of
them
by
exhortation
and
comforts
in
the
ordinance
of
prophesying
,
and
so
for
excommunication
.
Rob.
against
B.
pag.
224.
See
Rob.
against
Ber.
pag.
130.
131.
132.
If
you
call
it
consultation
in
an
assembly
wherein
all
have
equall
power
and
voyce
in
determining
things
some
one
going
before
the
rest
Idem
pag
202
Robins
against
Bern.
Coun.
debated
,
p
32.
ibid.
p.
79.
1
Cor.
11
28.
2
Cor.
23.
5.
Beza
de
Presbyt
.
&
Excom
.
pag.
32
Robins
against
Bern.
pag.
252.
Acts
20
28
The
Word
of
God
and
Canons
of
Councels
will
have
Pastors
so
to
care
for
their
own
flock
,
that
they
forbid
them
not
to
care
for
the
whole
Church
,
especially
in
a
time
of
common
combustion
.
The
answer
of
some
Brethren
,
pag
12.
Publica
Dei
invocatio
non
minima
pars
communis
in
unâ
fide
consensionis
.
Beza
contra
Erastum
,
de
Presbyt
pap
.
13.
Euseb
.
Hist
5.
c.
26.
Graec.
Cham●●●
Panst
.
Tom
2.
l.
10.
c.
8.
Sect.
16.
The
Churches
Plea
,
pag
44.
Ap●l
pag.
117
&
298.
Orig.
in
Isa
.
Hom.
6.
Qui
vocatur
ad
Episcopatum
,
vocatur
ad
servitutem
totius
Ecclesiae
.
Chrysoft
.
in
2
Cor.
hom
.
18.
Vniversae
curam
gerimus
.
See
Cham
Panstr
.
Tom.
2.
pag.
10.
cap.
12.
Sect.
8
,
9
,
10.
&c.
Jun.
Animadv
.
in
Bellar.
contro
.
5.
lib.
1.
c.
3.
not
.
3.
&
cap.
7
not
.
7.
Act.
13.
15.
Rom.
16
3.
12.
Phil.
2.
15
,
16.
&
4.
2.
●am
5.
19
,
20.
Act.
4.
26.
40
&
9
38.
&
10.
5.
&
11.
19.
21
1
Cor.
14.
23
,
24.
Esay
2.
3.
Ezr.
8.
23.
10.
1.
41.
45.
&
42.
9.
&
12.
20.
Revel
.
3.
9
What
example
have
you
but
grounds
for
the
baptising
of
infants
?
or
where
read
you
of
any
officer
excommunicated
by
any
Rob.
against
Ber.
p.
214.
we
may
not
expect
examples
of
any
Pastors
in
scriptures
:
who
did
thus
.
I.
D.
Apol.
9.
Sect.
exam
p.
1●3
.
See
I.
D.
Apol.
texts
.
exam
pa.
288.
Exod
1248.
Exod.
447.
Col
2.
11
,
12.
Erast
so
objects
against
Bern.
Sicut
a
Circumcisione
ad
Baptismum
argumentamur
ut
probemus
infantes
esse
baptizandos
,
ita
etiam
licet
ab
agno
Paschatis
ad
Coenam
Domini
,
&c.
whereto
hee
truly
replyeth
.
Ego
vero
,
non
negolicere
&c.
at
non
temere
&
universaliter
.
Beza
contra
Erast
.
pag.
23.
●ev
.
12.
23.
&
22.
7
Exo.
22.
30
,
Eph.
215.
Etiam
si
daremus
nullam
legi
ab
Apostolis
excommunicationem
non
tamen
sequeretur
ita
esse
,
quum
satis
constet
non
omnium
singularia
Apostolorum
gesta
perscripta
fuisse
.
Bez.
de
Presb.
p.
7.
Et
si
de
Melchizedeck
&
Iobo
quae
huc
adferuntur
non
sunt
extra
controversiam
.
Nam
foedere
cum
Abra.
inito
non
excluduntur
ij
qui
ante
erant
in
foedere
sed
accensentur
foederi
.
Ita
autem
se
habuit
Melchizedeck
,
&c.
omnino
enim
consors
promissionis
divine
fuit
ante
foedus
cum
eo
initum
.
Gen.
17.
Job
vero
&
credens
fuit
promissionibus
foederis
&
de
sententia
veterum
fuit
circumcisus
etiam
haereditarià
circumcisione
a
paterno
maternaque
sanguine
.
Vt
elegantèr
scribit
author
libri
de
verà
Circumcisione
qui
Hieron
.
ad
scribitur
.
Iun.
anim
adv
.
in
Bellar
.
contrav
.
4.
lib.
3.
cha
.
16.
not
.
13.
1●
.
D.
exam
〈◊〉
tents
p
309.
Mat.
3.
7.
10
42.
Act.
2
37
,
38.
41.
&
8
37.
&
10.
47.
48.
1.
Cor.
5.
12.
1.
Job
.
2.
19.
1.
Cor.
11.
19.
Rev.
22.
15.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1.
Tim.
3.
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&
Script
.
ethnici
apud
patres
audiunt
.
01
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Matth.
8.
11.
Ephes
.
2.
12.
Rob.
against
Ber.
p.
101.
*
Mr.
10.
D.
Apol.
Sect.
40.
exam
p.
182.
What
though
this
inconvenience
do
arise
sometimes
through
mans
corruption
it
should
be
otherwise
;
and
we
must
ever
consider
of
the
nature
of
Gods
ordinances
in
their
right
use
,
&c.
Rob.
against
Ber.
pa.
213.
Respondit
caam
nullam
fuisse
cur
10.
Bapt.
istos
accedentes
rejiceret
ut
qui
ad
ejus
bapt
.
venirent
cum
peccatorum
agnitione
nec
ipse
potestatem
haberet
eos
excommunicandi
etiamsi
fuissent
excom
.
digni
.
Beza
de
Presb.
p
23.
Recte
sane
quis
illos
à
sacris
prohibuerat
,
&c.
etsi
sit
tam
sceleratus
quispiam
quam
esse
exist
imatur
tum
si
tale
judicium
sibi
quisque
sumat
quae
mox
fuerit
Ecclesie
facies
?
sed
pretered
tenendum
est
istud
in
hoc
negotio
inita
cujuspiam
cons
.
non
probabillas
rectam
alterius
consciam
.
Id.
pa.
26.
Id
in
privatorum
arbitrio
relinquere
ut
alibi
diximus
&
periculosum
nimis
&
toti
Ecclesiae
valde
damnosum
fuisset
.
Id.
p.
80.
Demonstr
.
of
Disc
.
ca.
4.
Rob.
against
Bern.
likely
veiwed
.
p.
40.
John
4.
2.
Math.
28.
19.
1
Cor.
14.
34
,
35.
Tit.
2.
11
,
12.
Rob.
ag
.
Ber.
pa.
206.
Rob.
ag
.
Bern.
pa.
239.
Matth
3
6
,
7.
Iob.
4
2.
and
3.
22.
Matt.
28
19.
20.
Act.
2.
37
,
38.
Act.
8.
12.
Act.
8.
47.
&
11.
16.
17.
Act
8
37.
Act.
10
47.
and
11.
16.
17.
Act.
9.
18.
Act.
16
,
14.
33.
1.
Cor.
1.
17.
Matth.
28.
19.
Act.
2.
41.
and
8.
12
,
13
,
37.
Helv.
conf
.
c.
20.
Gallic
.
Sect.
35.
Anglic.
&
ab
eo
neminem
qui
velit
profiteri
nomen
Christi
ne
infantes
quidem
Christianorum
hominum
,
&c.
Scot.
conf
.
c.
23.
Belgi●
.
act
.
34.
Zengerm
,
conf
.
de
Bapt.
insant
.
pro.
44.
Argent
.
conf
.
ca.
17.
Saxon
,
confes
.
ca.
14.
Palab
.
conf
.
Sect.
ad
usum
vero
ipsum
,
&c.
Rob.
against
Ber.
pa.
92.
Matth.
28.
19.
Act.
2.
41.
&
8.
12
13
37.
and
10.
47.
and
2.
39.
1
Cor.
7.
19.
Act.
8.
27.
Act.
4.
15.
Joh
4.
2
,
3.
&
3.
27.
Act.
10.
48.
Whit.
de
Sacra
.
q.
3.
de
Bap.
cap.
2.
pa
260.
Act.
8.
12.
&
9.
18.
1
Cor.
1.
17.
Against
B.
pa.
88.
See
J.
D.
Ap.
Sect.
12.
pa.
152
,
153
,
154.
Deut.
30.
6.
Rom.
10.
6
,
7
,
8
,
9.
Rom.
4.
11.
Gen.
17.
11
,
12
and
26.
4.
Act.
2.
38.
Gal.
3.
26.
27.
Tit.
3.
5.
Mat.
20.
23.
1
Pet.
3.
21.
1
Cor.
1.
30.
Matth.
3.
6.
7.
Mark
1.
4.
5.
Luk.
13.
3.
16.
Matth.
28.
19
,
20.
Mar.
16.
15
,
16.
Act.
2.
37.
47.
Act.
8.
12.
14.
Act
9.
11-17
.
Act.
10.
43-48
.
Notes for div A70435-e8780
Vid.
Park
.
Pol.
Ecclesiastica
.
l.
3.
c.
1
,
2
&c.
a
Fen.
Theol.
lib.
7.
Park
.
de
Pol.
lib.
3.
c.
1.
J.
D.
Apol.
27.
Sect.
exam
.
p●
.
238
,
239
,
240.
b
Rob.
against
Ber.
pa.
182.
By
two
or
three
are
meant
the
meanest
communion
or
societie
of
Saints
,
with
or
without
Officers
.
Rob.
against
Ber.
Certaine
observations
,
p.
4.
Onely
he
that
is
of
the
true
visible
Church
and
furnished
with
the
power
of
Christ
,
the
keyes
of
the
kingdome
for
the
Censure
can
admonish
his
brother
in
order
,
and
those
degrees
which
the
word
prescribeth
Mat.
28.
15.
17.
Id.
pa
99.
The
power
as
to
receive
in
,
so
to
cut
off
any
member
is
given
to
the
whole
body
together
of
every
Christian
Congregation
,
and
not
to
any
one
member
apart
,
or
to
more
members
sequestred
from
the
whole
,
using
the
meetest
number
for
pronouncing
the
Censures
,
Id.
pa.
124-126
.
If
the
brethren
have
libertie
in
the
ordinance
of
Prophesying
,
they
have
also
libertie
in
the
other
ordinance
of
Excommunication
,
for
they
are
both
of
the
same
nature
;
Looke
to
whom
Christ
gave
the
one
key
of
Knowledge
,
to
them
he
gave
the
other
key
of
Discipline
,
Rob.
against
Bern.
pa.
238
,
239.
Mat.
28.
19
28.
Joh.
20.
21
,
22.
&
21.
15
,
16.
Gal.
1.
1.
Ioh
21.
22.
Whit.
de
pont
.
q.
8.
c.
2.
3.
1
Cor.
3.
22.
&
4.
1.
1
Tim.
3.
15.
Authoritas
rectorum
pro
dono
quidem
ecclesiae
à
Christo
data
est
,
sed
non
pro
dono
absoluto
,
ut
penes
totam
Ecclesiam
resideat
cui
datur
,
sed
pro
dono
conditionali
,
ut
rectoribus
ipsis
communicetur
ad
totius
aedificationem
,
Park
.
de
Polit.
lib.
3.
cap.
8.
1
Cor.
12.
7.
1
Cor.
3.
12.
1.
Tim.
3.
15.
1
Cor.
4.
1.
Act.
20.
28.
Eph.
4.
8.
11.
1
Co.
12.
28
,
29
2
Co.
5.
19
,
20.
Tit.
1.
7.
Successor
habet
jurisdictionē
ab
eo
a
quo
praedecessor
,
alioqui
non
verè
succedit
.
But
Pastors
and
Teachers
are
the
Successors
of
the
Apostles
.
Whit.
de
pont
.
q.
8.
c.
3.
Fr
:
Victor
rel
.
2.
de
potest
Ecclesiae
q.
2.
Alphons
.
de
Castr
.
li.
2.
c.
24.
de
insta
baret
.
Whit.
de
pont
.
q.
8.
c.
1.
Cham.
panstr
.
tom
.
2.
lib.
11.
c.
18.
sect
.
11.
In
the
Church
the
Officers
are
the
Ministers
of
the
people
,
whose
service
the
people
is
to
use
for
administration
and
executing
their
judgements
,
that
is
,
pronouncing
the
judgement
of
the
Church
(
and
of
God
first
)
against
the
obstinate
.
Rob.
against
Ber.
p.
136.
The
Officers
in
the
Church
are
both
Christs
and
the
peoples
Servants
and
Ministers
.
Id.
p.
165.
Ames
Bel.
enerv
.
tom
.
2.
l.
3.
c.
1.
Ministri
Ecclesiastici
sunt
Ecclesie
tanquam
objecti
circa
quod
versantur
ministri
sunt
Christi
tanquam
principalis
causae
&
Domini
à
quo
pendent
ministri
sed
nullo
modo
episcoporum
.
Omnis
legatus
in
causâ
legationis
suae
immediatè
pendet
ab
eo
à
quo
mittitur
,
&
instrumento
mandatorum
in
corrupto
est
indelebili
.
a
We
denie
the
order
of
Elders
to
be
superiour
to
the
order
of
Saints
,
since
it
is
not
an
order
of
mastership
but
of
service
.
Rob.
against
Bern.
pa.
201.
It
were
a
strange
thing
that
men
could
have
no
command
over
their
servants
,
as
I
have
oft
shewed
the
Church-officers
to
be
her
servants
.
Id.
p.
214.
The
order
of
servants
is
inferiour
to
the
order
of
them
whose
servants
they
are
:
but
the
order
of
Church-officers
is
an
order
of
servants
,
and
they
by
office
to
serve
the
people
,
Id.
p.
215.
227.
Notes for div A70435-e9550
Heb.
13.
1.
Pro.
12.
19.
&
1
7.
23.
Gen
4.
4.
9.
Levit.
19.
17.
Mat.
18.
15.
Gal.
6.
1.
Rob.
ag
.
Bern.
pa.
230.
Exod.
24.
37.
Deut.
2.
14.
&
4.
3.
4.
&
9.
7.
Ezek.
16.
6.
8.
Nū
.
23.
48.
50.
Deut.
29.
10.
11
,
12.
Josh
24.
1.
14.
23
,
24
,
25.
Iudg.
2.
8.
11.
&
3.
9.
15.
&
6.
7.
&
10.
10-17
.
2
Chr.
15.
12
2
Kin.
11.
17.
&
23.
3.
2
Chr.
34.
31.
Heb.
10
29.
30
Act.
2.
38.
&
8.
37.
&
19.
17
,
18
,
19.
Act.
8.
37.
Notes for div A70435-e10210
Whit.
de
pontq
.
1
ca.
1.
p.
14.
Ep.
13.
li.
3.
Rom
15.
14.
Heb.
3.
13.
Bel.
de
Cler.
li.
●
.
c.
7.
Jun.
animad
.
contr
.
5.
l.
c
7.
no●
.
13.
Rom.
12.
12.
Theod.
hist
.
l.
4.
c.
6.
Aug
Epist
.
110.
&
225.
Socrat.
hist
.
l
7.
c.
34
,
35.
39.
Zozom
.
hist
.
l.
2.
c.
18
,
19.
Nazian
.
in
Epitaphium
patris
Evagr.
l.
2.
c.
5.
8.
Theod.
hist
.
l.
5.
c.
23.
Jun.
animadver
in
Bel.
cont
5.
l.
1.
c.
7.
nor
.
16
,
17.
Cartur
.
reply
2d
.
part
1.
pa.
212.
Illiris
.
catal
.
test
.
li.
2.
tit
.
Ecclesiae
gubern
.
Jos
.
Antiq.
l.
20.
c.
18.
c.
4.
See
Ambros
.
de
officijs
.
l.
1.
c.
50.
Hieron
.
ad
Ocean
&
Epist.
ad
Nepotian
.
T.
C.
Reply
1.
pa.
41.
a
Rever
.
Cathol
.
orth
.
tract
.
2.
q.
8.
Sect.
3.
Cartw.
Reply
2.
par
.
1.
pa.
273.
Notes for div A70435-e10930
To
baptise
is
a
duty
of
the
Pastors
pastoriall
office
.
●
.
D.
Apol
Ser.
exam
.
pa.
287.
Exam.
of
texts
,
pa.
290.
Apol.
exam
.
of
texts
.
p.
288.